Atos 17
A.T. Robertson · Citado em PreceptAustin
Atos 17
Robertson - There was a synagogue here in this great commercial city, still an important city called Saloniki, of 70,000 population. It was originally called Therma, at the head of the Thermaic Gulf. Cassander renamed it Thessalonica after his wife, the sister of Alexander the Great. It was the capital of the second of the four divisions of Macedonia and finally the capital of the whole province. It shared with Corinth and Ephesus the commerce of the Aegean. One synagogue shows that even in this commercial city the Jews were not very numerous. As a political centre it ranked with Antioch in Syria and Caesarea in Palestine. It was a strategic centre for the spread of the gospel as Paul later said for it sounded (echoed) forth from Thessalonica throughout Macedonia and Achaia (1 Thessalonians 1:8). (Acts 17 - Word Pictures in the New Testament) NET Note - Thessalonica (modern Salonica) was a city in Macedonia about 33 mi (53 km) west of Apollonia. It was the capital of Macedonia. The road they traveled over was called the Via Egnatia (Map of the Via Egnatia, Picture of the preserved pavement). It is likely they rode horses, given their condition in Philippi. The implication of Acts 17:1 is that the two previously mentioned cities lacked a synagogue.
Atos 17
Robertson - three sabbath days - Probably the reference is to the first three Sabbaths when Paul had a free hand in the synagogue as at first in Antioch in Pisidia. Luke does not say that Paul was in Thessalonica only three weeks. He may have spoken there also during the week, though the Sabbath was the great day. Paul makes it plain, as Furneaux shows, that he was in Thessalonica a much longer period than three weeks. The rest of the time he spoke, of course, outside of the synagogue. Paul implies an extended stay by his language in 1 Thessalonians 1:8. The church consisted mainly of Gentile converts (2 Thessalonians 3:4, 2 Thessalonians 3:7, 2 Thessalonians 3:8) and seems to have been well organized (1 Thessalonians 5:12). He received help while there several times from Philippi (Philemon 4:16) and even so worked night and day to support himself (1 Thessalonians 2:9). His preaching was misunderstood there in spite of careful instruction concerning the second coming of Christ (1 Thessalonians 4:13-5:5; 2 Thessalonians 2:1-12).(Acts 17 - Word Pictures in the New Testament) Jack Arnold - Paul spent three Sabbaths preaching to the Jews. This has caused some scholars to believe that Paul was in Thessalonica only three weeks and then left. He may have been in the city more than three weeks, but he was limited to three weeks ministry within the synagogue itself. Most scholars, however, feel that Paul was not in Thessalonica for more than six weeks. This is significant since the Epistles of First and Second Thessalonians were the first inspired letters written by Paul around A.D. 51 or 52. In these letters, we see how Paul taught these young believers doctrine and he assumed they understood what he was saying. He wrote them about election, the death of Christ, the call to salvation, the convicting work of the Holy Spirit, the wrath of God, the kingdom, judgment on unbelievers, apostasy, the man of sin, the second coming of Christ and the resurrection of believers. The church at Thessalonica was a well-taught local church and grounded in sound doctrine. Some might say, “What did Paul do the rest of the week when he wasn’t preaching on Saturday in the synagogue?” He made tents to earn a living (see 2 Th 3:7-9). He was also building up the Christians. (1 Th 2:7-12) Paul was an industrious servant of Christ. In a few short weeks he evangelized much of the city, established a local church and carried on an effective follow-up program. Paul worked hard at his ministry and so should every other man who claims to be a true minister of Jesus Christ. The ministry is not a job or a profession. It is a calling and way of life. (Sermon) Reasoned with them from the Scriptures - This indicates Paul had a dialogue with the Jews using the Scriptures. It was not a formal sermon but discussion where there were questions and answers. We all do well to emulate Paul's pattern but first we need to be sure we understand what we believe. And if we are reasoning with our Jewish friends, we need to be facile with the Old Testament passages, especially those directly predicting the Messiah. Are you ready to make a defense of the Gospel? As Peter writes... Sanctify Christ as Lord in your hearts, always being ready to make a defense to everyone who asks you to give an account for the hope that is in you, yet with gentleness and reverence;(1 Peter 3:15+) NET NOTE on reasoned (dialegomai) which NET translates "addressed" - Although the word dielexato (from dialegomai) is frequently translated "reasoned," "disputed," or "argued," this sense comes from its classical meaning where it was used of philosophical disputation, including the Socratic method of questions and answers. However, there does not seem to be contextual evidence for this kind of debate in Acts 17:2. As G. Schrenk (TDNT 2:94–95) points out, "What is at issue is the address which any qualified member of a synagogue might give." Other examples of this may be found in the NT in Matt 4:23 and Mark 1:21. Reasoned (1256) (dialegomai from diá = denoting transition or separation + légo = speak; English = dialogue; noun derived = dialektos = speaking a specific language of a country) means to engage in an interchange of speech. It means to think different things with oneself, to mingle thought with thought and so to ponder or revolve in one's mind. To reason as one might do using thoughtful arguments to persuade another. To carry on a reasoned discussion as Paul did with the Jews (interestingly each time in the synagogue) here in Thessalonica, in Athens (Acts 17:17), In Corinth (Acts 18:4) and in Ephesus (Acts 18:19). Some sources even consider dialegomai to be a technical term for Paul's teaching in the synagogues. It is used of speaking to someone in order to convince them (by reasoning) (Heb 12:5). The use in Mk 9:34 conveys the sense of a discussion which was also a dispute. Clearly dialegomai in Paul's proclamation and defense of the Gospel in the book of Acts for Luke records that Paul reasoned in Thessalonica (Acts 17:2), Athens (Acts 17:17), Corinth (Acts 18:4), Ephesus (Acts 18:19; 19:8, 9), Troas (Acts 20:7, 9), and finally, before the Roman governor, Felix, in Caesarea Maritima (Acts 24:25). Gary Hill notes that dialegomai is from "diá, "through, across to the other side," which intensifies légō, "speaking to a conclusion") – properly, "getting a conclusion across" by exchanging thoughts (sound logic) – "mingling thought with thought, to ponder (revolve in the mind)" (J. Thayer)." ...usually of believers exercising "dialectical reasoning" – i.e. the process of giving and receiving information to reach deeper understanding. This "going back-and-forth" to think through thoughts and ideas enables believers to rapidly grow in knowing the Lord (His word, will). Indeed, this is one of the most telling characteristics of the growing Christian! (Discovery Bible) Cleon Rogers - to reason, to discuss, to argue, to dispute, to revolve in the mind, to teach w. the method of question and answer, to give a discourse, but always w. the idea of intellectual stimulus (Borrow The New Linguistic and Exegetical Key to the Greek New Testament) Swindoll on dialegomai - Greek philosophers used this term in a technical sense, believing the use of logic and reason to be the means by which one may connect with the logos, the divine mind, the realm of pure idea. For example, “in Socrates, Plato and Aristotle there is developed the art of persuasion and demonstration either in the form of question and answer (Socrates), the establishment of the idea by pure thought (Plato), or the investigation of the ultimate foundations of demonstration and knowledge (Aristotle).” Ancient Jews didn’t “reason” in this technical sense, but they recognized disputation as a time-honored theological method. In the first century, however, Greek influence undoubtedly found its way into synagogues within predominantly Gentile cities. Acts uses the term dialegomai for Paul’s practice of engaging unbelievers in apologetic and evangelistic encounters. (SEE Insights on Acts) Dialegomai was used by classic Greek poets in a neutral sense (to hold a conversation, to chat), but Greek philosophers used dialegomai to mean conversation with teaching as its end. It describes speaking to someone in order to convince but not in the sense of a formal sermon but in a discussion format. It meant to engage in speech interchange (being able to answer questions about one's faith - see 1Pe 3:15-note) and in context referred to a reasoned discussion as when one instructs someone about something. A T Robertson - dialegomai is old verb in the active to select, distinguish, then to revolve in the mind, to converse (interchange of ideas), then to teach in the Socratic (“dialectic”) method of question and answer (cf. dielegeto in Acts 16:17), then simply to discourse, but always with the idea of intellectual stimulus. With these Jews and God-fearers Paul appealed to the Scriptures as text and basis (apo) of his ideas. (Acts 17 - Word Pictures in the New Testament) Cleon Rogers on dialegomai - to reason, to argue, to dispute, to revolve in the mind, to teach w. the method of question and answer, to give a discourse, but always w. the idea of intellectual stimulus; to contend, to dispute, to discuss, to conduct a discussion. The prep. in the compound recalls the two parties in a conversation (Borrow The New Linguistic and Exegetical Key to the Greek New Testament) Dialogue (Webster) - A conversation or conference between two or more persons; particularly, a formal conversation in theatrical performances; also, an exercise in colleges and schools, in which two or more person carry on a discourse. TDNT - dialegomai. From the basic sense "to converse," we go to a. "to negotiate," b. "to address," c. "to speak." The LXX uses the word for a. "to speak" (Is. 63:1), and b. "to treat with" (Ex. 6:27) of even "contend with" (Jdg. 8:1). In Josephus dialegomai means a. "to discuss," b. "to make a statement," and c. "to treat of something." In Philo it refers either to conversation or to divine or human speech. Discussion is not at issue in the NT, where 1. Heb. 12:25 has in view God's address, 2. Acts 17:2; 18:4, 19 the public lectures Paul gave, and 3. Mt. 9:34 and Jude 1:9 disputing in the former case that of the disciples among themselves, in the latter the dispute between Michael and the devil about the body of Moses. Liddell-Scott - to pick out one from another, to pick out, to converse with, hold converse with, to discuss a question with another, to argue with one against doing, to discourse, argue, to use a dialect or language Dialegomai - 13x in 13v - NAS Usage: addressed(1), argued(1), carrying on a discussion(1), discussed(1), discussing(1), reasoned(2), reasoning(4), talking(2). There are only 4 uses in the Septuagint - Ex 6:27; Jdg 8:1; Esther 5:2; Isa 63:1; Mark 9:34 But they kept silent, for on the way they had discussed with one another which of them was the greatest. Acts 17:2 And according to Paul's custom, he went to them, and for three Sabbaths reasoned with them from the Scriptures,...17 So he was reasoning in the synagogue with the Jews and the God-fearing Gentiles, and in the market place every day with those who happened to be present. Comment: The idea of dialegomai is not a formal sermon but a discussion ("give and take"), during which one fields questions from the hearers. Beloved, an effective witness includes the ability to be able to give an answer to questions about what we believe. Do you feel confident in this "job description?" (cf 1Pe 3:15-note). Acts 18:4 And he was reasoning in the synagogue every Sabbath and trying to persuade Jews and Greeks....19 They came to Ephesus, and he left them there. Now he himself entered the synagogue and reasoned with the Jews. Acts 19:8 And he entered the synagogue and continued speaking out boldly for three months, reasoning and persuading them about the kingdom of God. 9 But when some were becoming hardened and disobedient, speaking evil of the Way before the people, he withdrew from them and took away the disciples, reasoning daily in the school of Tyrannus. Comment: The idea of dialegomai is not merely lecturing but of responding to one's questions and challenges. Acts 20:7 On the first day of the week, when we were gathered together to break bread, Paul began talking to them, intending to leave the next day, and he prolonged his message until midnight....9 And there was a young man named Eutychus sitting on the window sill, sinking into a deep sleep; and as Paul kept on talking, he was overcome by sleep and fell down from the third floor and was picked up dead. Acts 24:12 "Neither in the temple, nor in the synagogues, nor in the city itself did they find me carrying on a discussion with anyone or causing a riot....25 But as he was discussing righteousness, self-control and the judgment to come, Felix became frightened and said, "Go away for the present, and when I find time I will summon you." Hebrews 12:5-note and you have forgotten the exhortation which is addressed to you as sons, "MY SON, DO NOT REGARD LIGHTLY THE DISCIPLINE OF THE LORD, NOR FAINT WHEN YOU ARE REPROVED BY HIM; Comment - The utterance of Scripture is treated as the voice of God conversing with men! Jude 1:9-note But Michael the archangel, when he disputed with the devil and argued about the body of Moses, did not dare pronounce against him a railing judgment, but said, "The Lord rebuke you!" Moulton and Milligan have this example - "you know how I conversed with you about the sesame"...These instances will suffice to show that has in the vernacular the use seen in Mk 9:34. Elsewhere in the NT, as Bp E. L. Hicks points out in CR i. p. 45, "it always is used of addressing, preaching, lecturing," a use which he shows to be predominant in inscriptions. Jack Arnold - Paul did not depend upon human reasoning or sentimental emotionalism to win his hearers but on the Bible alone. Paul did not throw out the intellect but he reasoned from the Scriptures, showing the logic and consistency of the Christian position over against Judaism and the pagan Greek and Roman philosophies and the mystery cults of that day. Paul appealed to the heart and the conscience through the mind. He knew people had to have right information before they could make an intelligent commitment to Christ. (Ibid) Reasoning with them from the Scriptures - This is more than just reading or quoting Messianic prophecies. Reasoning requires logical argumentation, graciously presented, based on thorough study of the Word of Truth, a firm persuasion in the divine authority of the Scriptures on the part of both speakers and hearers, and a full filling with your Paraclete, your Helper, the Holy Spirit, Who alone can enable natural men to carry out such supernatural work for the glory of the King. Three Sabbaths - We do not know exactly how long Paul remained in Thessalonica, but it was long enough to receive financial help twice from the church in Philippi (Php 4:15, 16-note). 1Thess 1:1-10 describes how God blessed Paul’s apparently brief ministry and how the message spread from Thessalonica to other places. It was not a long ministry, but it was an effective one. During the week Paul apparently labored as tentmaker ("by trade they were tent-makers" Acts 18:3) for in his first letter to the Thessalonians he reminded them... For you recall, brethren, our labor and hardship, how working night and day so as not to be a burden to any of you, we proclaimed to you the gospel of God. (1Th 2:9-note, cf ; 2 Th3:7, 8, 9, 10) We do not know how long Paul remained in Thessalonica, but it was long enough to receive financial help twice from the church in Philippi And you yourselves also know, Philippians, that at the first preaching of the gospel, after I departed from Macedonia, no church shared with me in the matter of giving and receiving but you alone 16 for even in Thessalonica you sent a gift more than once for my needs. (Phil 4:15, 16-note). In summary Paul approached the Jews in the following manner... 1) Reasoned with them - dialogued with them from the Scriptures 2) Explained (from the Scriptures) 3) Gave evidence (from the Scriptures) - he was laying down alongside, setting before them one OT Messianic prophecy after another to prove that Jesus was the Messiah. 4) Proclaimed Jesus is the Messiah Paul was careful to give evidence of the Messiah's suffering and resurrection which is the heart of the gospel (see 1Cor 15:1, 2, 3, 4, 5) Not surpringly the sermons in Acts place great emphasis on the Resurrection. John Stott wrote that "Christianity is in its very essence a resurrection religion...The concept of resurrection lies at its heart. If you remove it, Christianity is destroyed." Sabbaths (4521)(sabbaton from shabath - 07676 = to cease from work, intermission - see note on shabath) in this context refers to the seventh day of the week held sacred by the Jews. Scriptures (1124)(graphe from grapho = to write; English = graphite - the lead in a pencil!) means first a writing or thing written, a document. The majority of the NT uses refer to the Old Testament writings in a general sense of the whole collection when the plural. So shame on those like Andy Stanley who seek to minimize the importance of the Old Testament in the church today. The Bereans (Acts 17:11 below) would have very likely have left a church like Andy Stanley's! (Just a speculative thought!) Paul would certainly have argued strongly to the contrary as the OT Scriptures were the foundation of his preaching and teaching! (And that is not speculative!) PAUL'S PATTERN: TO THE JEW FIRST LOCATION REFERENCE Damascus Jerusalem Salamis Pisidian Antioch Iconium Philippi Thessalonica Berea Athens Corinth Ephesus Rome Acts 9:20+ Acts 9:28-29+ Acts 13:5+ Acts 13:14+ Acts 14:1+ Acts 16:13+ Acts 17:1-2+ Acts 17:10+ Acts 17:16-17+ Acts 18:1-4+ Acts 18:19; 19:8+ Acts 28:17+ Acts 17:3 explaining and giving evidence that the Christ had to suffer and rise again from the dead, and saying, “This Jesus whom I am proclaiming to you is the Christ.” explaining and giving evidence - Acts 2:16-36; 3:22-26; 13:26-39 that the Christ had to suffer - Luke 24:26,27,32,44,46; 1Corinthians 15:3,4; 1Thessalonians 1:5,6 This Jesus - Acts 2:36; 9:22; 18:28; Galatians 3:1 whom I am proclaiming to you is the Christ - Acts 1:4 Acts 17 Resources - Multiple Sermons and Commentaries Acts 17:1-3, 10-11 Men Who Turned the World Upside Down, Part 1- John MacArthur CSB explaining and showing that the Messiah had to suffer and rise from the dead, and saying: "This is the Messiah, Jesus, whom I am proclaiming to you." ESV explaining and proving that it was necessary for the Christ to suffer and to rise from the dead, and saying, "This Jesus, whom I proclaim to you, is the Christ." KJV Opening and alleging, that Christ must needs have suffered, and risen again from the dead; and that this Jesus, whom I preach unto you, is Christ. NET explaining and demonstrating that the Christ had to suffer and to rise from the dead, saying, "This Jesus I am proclaiming to you is the Christ." NIV explaining and proving that the Christ had to suffer and rise from the dead. "This Jesus I am proclaiming to you is the Christ, " he said. NLT He explained the prophecies and proved that the Messiah must suffer and rise from the dead. He said, "This Jesus I'm telling you about is the Messiah." YLT opening and alleging, 'That the Christ it behoved to suffer, and to rise again out of the dead, and that this is the Christ -- Jesus whom I proclaim to you.' JESUS IS THE MESSIAH THE OT PREDICTED WOULD SUFFER AND RISE While Luke does not state it, clearly Paul was appealing to the Old Testament Messianic prophecies which like a blinking red neon sign point to one Person in history, the Jewish Messiah named Jesus. As explained below as Paul opened the Scriptures, the Spirit opened the hearts of some of the Jews to hear (Lk 24:45) at the same time opening their hearts to believe the Good News of Jesus their Messiah. Notice that in this single passage Christ or Jesus is mentioned three times! What a pattern for all of us! Be filled with the Spirit and you will not be afraid to speak the Name "Jesus!" (cf Acts 4:12, Jn 20:31). Bob
Atos 17
Robertson - Opening the Scriptures, Luke means, as made plain by the mission and message of Jesus, the same word (dianoigō) used by him of the interpretation of the Scriptures by Jesus (Luke 24:32) and of the opening of the mind of the disciples also by Jesus (Luke 24:45) and of the opening of Lydia‘s heart by the Lord (Acts 16:14). One cannot refrain from saying that such exposition of the Scriptures as Jesus and Paul gave would lead to more opening of mind and heart. (Acts 17 - Word Pictures in the New Testament) Dianoigo was used occasionally in secular authors from Plato, et al, meaning to open by dividing or drawing asunder (dia), to open thoroughly (what had been closed); Dianoigo - 8x in 8v - translated in NAS - explaining(2), opened(5), opens(1). Mark 7:34 and looking up to heaven with a deep sigh, He said to him (to the deaf man - Mk 7:32-33), "Ephphatha!" that is, "Be opened (aorist active imperative)!" Luke 2:23+ (as it is written in the Law of the Lord, "EVERY firstborn MALE THAT OPENS THE WOMB SHALL BE CALLED HOLY TO THE LORD "), Comment: Dianoigo is used somewhat literally because the uterus has to "open" (the cervix has to dilate) in order to allow passage through the birth canal for the newborn male, specifically the firstborn male. Luke 24:31+ Then their eyes were opened and they recognized Him (Ed: Note that this is a clear reversal of their spiritual state in Lk 24:16!; and He vanished from their sight. 32 They said to one another, "Were not our hearts burning within us while He was speaking to us on the road, while He was explaining (Note imperfect tense = over and over Jesus was explaining - what a teaching session this must have been!) the Scriptures to us?" Luke 24:45+ Then He opened (dianoigo - aorist active indicative) their minds to understand (suniemi = put the pieces together so to speak, make sense out of) the Scriptures, Tim Keller in a sermon in 1994 spoke of the use of dianoigo to describe spiritual illumination writing that "The reason He (THE SPIRIT) does it is because we’re spiritually blind. Let’s take a moment to define that. In Lk 24:45, it says, “Then he opened their minds so they could understand the Scriptures.” The word opened is significant. As you know, this was originally written in Greek. The word opened is a translation of a particular Greek word. There were two different Greek words that could be used here. One is anoigo. One is dianoigo. The little word dia is the word for through. Anoigo means to open something like a door, something that already has a latch, something that already has a provision for opening. You use the Greek word anoigo with a door. Dianoigo doesn’t just simply mean to open. It means to break open. It means to bust open. It means to break in. You wouldn’t use the word dianoigo with a door unless it was a locked door. You use the word dianoigo with something like a mountain. “I opened the mountain with my tunnel.” It means to break through. Two different Greek words. Which one do you think Luke uses? You can just take a guess. He will not talk about the human mind or the human soul like a door. He talks about the human mind or the human soul like a mountain: layers and layers of obstacles to the truth, impenetrable. What Luke is saying is the natural human mind, until Jesus gets to it, is spiritually blind. What does that mean? One illustration you can use is you think of the eye itself. Very often, as a person gets older, something develops on the eye called a cataract. A cataract is a clouding up or a misting up, an opaqueness that develops where there should be transparency. That’s a perfect analogy, a much better analogy than other kinds of analogies to explain the human soul. God made the human soul with a transparency. We are different than the animals. We are different than the plants. We honor the animals, and we honor the plants as part of God’s creation, but they’re not in the image of God. What does that mean? They don’t have a spiritual faculty. They don’t have a capacity for truth. They don’t have a capacity for reason. They don’t have a capacity for a real, personal connection with Jesus, with God. The Bible says naturally, because of sin, there is an opaqueness over top of our soul so that it has to be broken through. Another way to put it is we have cataracts on our soul. You can rub your eye all you want. That will not get rid of cataracts. You can rub it and rub it and rub it. You can wash it and wash it and wash it. That will not get rid of cataracts. There needs to be a medical intervention. Somebody who has skills you don’t have. There needs to be a surgeon. That’s exactly what Jesus is. You think all you need is the truth. You say, “I just need somebody to inform me. That’s all I need.” You don’t realize the depth of your blindness. You don’t just need the light. You need eyes. You need someone to take the opaqueness off. That’s what the surgeon does. That’s what the medical intervention does. That’s what you need more than anything else. You say, “What do you mean by opaqueness? What is it?” The spiritual blindness is not a lack of reason. It’s very possible for a person who is totally spiritually blind to read the Bible and accept it, to say, “Yes, I see Jesus died for my sins. I think that’s great. I like that. That’s important. I believe it.” To be spiritually blind doesn’t mean you can’t intellectually comprehend something from the Bible. In fact, it’s natural and normal for people, when they become Christians, to say, “Last year I became a Christian, but there was never a time in my life where I didn’t actually believe in the basic propositions of the Christian faith.” It’s very typical for a person to say, “I became a Christian last year, but there was never a time in which I didn’t believe in the resurrection, I didn’t believe in the crucifixion, I didn’t believe in the basic propositions of the Christian faith.” What do they mean when they say they became a Christian? Here’s what they mean. The opaqueness is not an inability to comprehend. It’s not an inability to reason. It’s not a rational inability. It’s not some kind of operation of the mind. Jean Piaget talks about the various operations that develop as a kid gets older. You have sensorimotor development, six stages of it. You have concrete operations and abstract operations. He’s talking about the various sorts of mental abilities and logical operations and transactions you do mentally. When we talk about spiritual blindness, we’re not talking about any of that. Spiritual blindness is not the inability to see the truth, but it’s the inability to value it, to appreciate it. The problem with that word is, in English, appreciate is a fairly wimpy word. There’s a song where it says, “Heavenly Father, we appreciate you.” Have you ever sung it? It sounds so wimpy, “We appreciate you,” but it’s not. It’s a good word, and here’s why. I’m going to keep with it. This is the heart of what this opaqueness is and what spiritual blindness is. The word depreciate means something loses its value. Therefore, it loses its economic power. It loses its clout. It loses how much it can influence. If you get a diamond, it’s valuable. What does that mean? You can get things done with it. There’s value to it. You have a diamond, and you can go places. You can do things. You can get things for it. That’s valuable. When something depreciates, it loses value. When something appreciates, it gains value. The word appreciate, in the English language, can also mean what increases is your realization of the value of something, your realization of the power of something, your realization of the influence of something. When a person says, “I became a Christian last year, though I’ve always believed, intellectually, in the Bible and, intellectually, in the Christian faith. Last year, I saw.” What does she mean when she talks like that? Here’s what she means. “I always knew Jesus died for me,” says a new Christian. “But I never realized I need to know Jesus loves me more than anything else in the world. I need to know that deep down underneath it I didn’t believe I’m loved. One day, last year, I realized what Jesus did for me is the thing I need most of all. It revolutionized me when I realized it. When I saw the value of what he’s done for me, I suddenly realized I don’t have to be like this. This is the root of all my problems.” That kind of language means the cataracts have come off. She saw, but she didn’t see. Suppose I could send you back in a time machine. There’s nothing a stock analyst would rather have than a trip back about five years. Isn’t that right? Just go back five years, ten years, whatever. You’re back in time now, and sit down with the Wall Street Journal. You start to read the stock stuff. You’re sitting alongside your stock analyst friends. Of course, they’re there from their own time, and they don’t know what you know. They don’t know anything about the future. You’re going down the list and, all of a sudden, you come to Microsoft. You say, “Oh my gosh, it’s selling for that! Hmm, if I buy a thousand shares of that, I’ll be a ‘quadrillion-zillionaire’ in seven years. I will do everything I can. I’m going to borrow. I’m going to beg. I’m going to do anything I can to buy everything.” You know what they don’t know. They go down all these little lines, and one of the jumps out at you. It says Microsoft. Why? You can appreciate it. You know the value of it. You know the influence of that information. There’s information on that line. Nobody else can see what it means. Nobody else can see the significance of the information. Nobody can see that knowing that will make all the difference. They can’t appreciate it. They’re blind. They don’t have eyes, but you do. What does it mean to become a Christian? It means to look at stuff you’ve looked at for years and, suddenly, it jumps out at you. You say, “What’s the matter with me? How could I have never seen the power of this? How could I have never seen the meaning of this? How could I have never seen the value of this?” That’s what spiritual blindness is. I know there are people in this room who say, “Of course I’m a Christian. I’ve always believed,” yet that’s never happened to you. You have no idea what that experience is like. You’re spiritually blind. You need to have someone break through. Break through, dianoigo, open. Some years ago, there were two women I was counseling back in my first church in a little town. I didn’t know much about counseling. They both came to me within a week of each other, and they had the same problem. They were facing a very devastating loss in their lives. They came to a pastor. Actually, there were no counselors in town. People came to pastors back then because there was nobody else to talk to about their problems. They came in at various times. In both cases, I laid out a passage of Scripture and then I gave them a book. Same passage, same book, same basic theme. Maybe a month later, I saw both of them. The one woman came back and said, “Do you know what? When I began to see what God has given me, what I have in Jesus, I began to realize if I have that, then I can bear the loss of this.” I could see she was healing. The other woman, same age, same situation, same Bible passage, same book. I remember she came back and she said, “Yeah, that’s very nice. I guess I believe it. But what good is that if I have lost the thing I’ve lost?” She was inconsolable. She was broken, from what I can tell, permanently. What was the difference between them? Illumination. The same truth, but the one woman was able to appreciate the truth. She was able to see the value of the truth. She was able to sense the power of the truth. The other woman did not. Let me tell you what illumination means. You say, “I want peace.” Friends, until the goodness of God is more real to you than all of the threats around you, you will never have peace. You’ll be worried sick. You say, “I wish I could forgive the person who’s hurt me.” Until the forgiveness of God is more real to you than all of the injustice that’s been done to you, you will never be able to overcome your bitterness. It’s a matter of illumination. It’s a matter of appreciation of the truth, because we’re blind. Do you want to overcome guilt? The truth of what he’s done for you has to break through. Do you want to overcome worry? The truth of how good he is has to break through. Do you want to deal with boredom? The truth has to break through, and so on, and so on. We’re blind. (Jesus As Prophet-part 2 - Understanding Jesus-Jan 16, 1994) Acts 7:56+ and he said, "Behold, I see the heavens opened up (Note: Perfect tense - He saw them opened and they remained open! What a welcome home after being stoned to death! Sounds like what Peter desires for all saints - read 2 Pe 1:10-11+) and the Son of Man standing at the right hand of God." Acts 16:14+ A woman named Lydia, from the city of Thyatira, a seller of purple fabrics, a worshiper of God, was listening; and the Lord opened her heart (~ her soul) to respond to the things spoken by Paul. Acts 17:3 (Context - Acts 17:1-2 - "He reasoned with them from the Scriptures" - this refers not to the NT but the OT - could you explain Jesus to others from JUST the Old Testament?) explaining and giving evidence that the Christ had to suffer and rise again from the dead, and saying, "This Jesus whom I am proclaiming to you is the Christ." Comment: The implication of Paul's explaining is that it was accomplished supernaturally, not naturally, a good pattern for all who would seek to proclaim the Living Word in power and in the Spirit (cp this "dynamic" [dunamis] combination in 1Thes 1:5-note). Dianoigo - 34x in 32v - Genesis 3:5 "(Satan is speaking) For God knows that in the day you eat from it your eyes will be opened (Lxx = dianoigo), and you will be like God, knowing good and evil." 7 Then the eyes of both of them were opened, and they knew that they were naked; and they sewed fig leaves together and made themselves loin coverings. Exodus 13:2 "Sanctify to Me every firstborn, the first offspring (Lxx = dianoigo - idiom [+ metra = womb] "opening the womb" = first-born) of every womb among the sons of Israel, both of man and beast; it belongs to Me." 12 you shall devote to the LORD the first offspring (Lxx = dianoigo - idiom [+ metra = womb] "opening the womb" = first-born) of every womb, and the first offspring (Lxx = dianoigo - idiom [+ metra = womb] "opening the womb" = first-born) of every beast that you own; the males belong to the LORD. 13 "But every first offspring (Lxx = dianoigo - idiom [+ metra = womb] = "opening the womb" = first-born) of a donkey you shall redeem with a lamb, but if you do not redeem it, then you shall break its neck; and every firstborn of man among your sons you shall redeem. 15 'It came about, when Pharaoh was stubborn about letting us go, that the LORD killed every firstborn in the land of Egypt, both the firstborn of man and the firstborn of beast. Therefore, I sacrifice to the LORD the males, the first offspring Lxx = dianoigo - idiom [+ metra = womb] = "opening the womb" = first-born) of every womb, but every firstborn of my sons I redeem.' Exodus 34:19 "The first offspring Lxx = dianoigo - idiom [+ metra = womb] = "opening the womb" = first-born) from every womb belongs to Me, and all your male livestock, the first offspring from cattle and sheep. Numbers 3:12 "Now, behold, I have taken the Levites from among the sons of Israel instead of every firstborn, the first issue Lxx = dianoigo - idiom [+ metra = womb] = "opening the womb" = first-born) of the womb among the sons of Israel. So the Levites shall be Mine. Numbers 8:16 for they are wholly given to Me from among the sons of Israel. I have taken them for Myself instead of every first issue Lxx = dianoigo - idiom [+ metra = womb] = "opening the womb" = first-born) of the womb, the firstborn of all the sons of Israel. Numbers 18:15 "Every first issue Lxx = dianoigo - idiom [+ metra = womb] = "opening the womb" = first-born) of the womb of all flesh, whether man or animal, which they offer to the LORD, shall be yours; nevertheless the firstborn of man you shall surely redeem, and the firstborn of unclean animals you shall redeem. 1 Kings 4:20 Judah and Israel were as numerous as the sand that is on the seashore in abundance; they were eating and drinking and rejoicing. 2 Kings 6:17 Then Elisha prayed and said, "O LORD, I pray, open (Lxx = dianoigo) his eyes that he may see." And the LORD opened (Lxx = dianoigo - Perhaps this is a prayer we dare pray for ourselves and those for whom we are called to intercede - that the Spirit would open eyes to see supernaturally God's truth which is closed to natural vision!) the servant's eyes and he saw; and behold, the mountain was full of horses and chariots of fire all around Elisha. 20 When they had come into Samaria, Elisha said, "O LORD, open the eyes of these men, that they may see." So the LORD opened their eyes and they saw; and behold, they were in the midst of Samaria. Job 27:19 "He lies down rich, but never again; He opens his eyes, and it is no longer. Job 29:19 'My root is spread out (Lxx - dianoigo = "opened up") to the waters, And dew lies all night on my branch. Job 38:32 "Can you lead forth (Lxx - dianoigo = "open up") a constellation in its season, And guide the Bear with her satellites? Proverbs 20:13 Do not love sleep, or you will become poor; Open your eyes, and you will be satisfied with food. Proverbs 31:20 She extends her hand to the poor, And she stretches out (Lxx = dianoigo = "she opens up her hands completely" - a picture of her generosity and benevolent spirit) her hands to the needy....26 She opens (Lxx = dianoigo) her mouth in wisdom, And the teaching of kindness is on her tongue. Isaiah 5:14 Therefore Sheol has enlarged its throat and opened its mouth without measure; And Jerusalem's splendor, her multitude, her din of revelry and the jubilant within her, descend into it. Lamentations 2:16 All your enemies Have opened their mouths wide against you; They hiss and gnash their teeth. They say, "We have swallowed her up! Surely this is the day for which we waited; We have reached it, we have seen it." Lamentations 3:46 All our enemies have opened their mouths against us. Ezekiel 3:2 So I opened my mouth, and He fed me this scroll. Ezekiel 20:26 and I pronounced them unclean because of their gifts, in that they caused all their firstborn (Lxx = dianoigo - idiom [+ metra = womb] "opening the womb" = first-born) to pass through the fire so that I might make them desolate, in order that they might know that I am the LORD."' Ezekiel 21:22 "Into his right hand came the divination, 'Jerusalem,' to set battering rams, to open the mouth for slaughter, to lift up the voice with a battle cry, to set battering rams against the gates, to cast up ramps, to build a siege wall. Ezekiel 24:27 'On that day your mouth will be opened to him who escaped, and you will speak and be mute no longer. Thus you will be a sign to them, and they will know that I am the LORD.'" Hosea 2:15 "Then I will give her her vineyards from there, And the valley of Achor as a door of hope (Lxx uses dianoigo to translate as "to open her understanding"). And she will sing there as in the days of her youth, As in the day when she came up from the land of Egypt. Nahum 2:6 The gates of the rivers are opened And the palace is dissolved. Habakkuk 3:14 You pierced with his own spears The head of his throngs. They stormed in to scatter us; Their exultation was like those Who devour the oppressed in secret. (Septuagint = 3:14 Thou didst cut asunder the heads of princes with amazement, they shall tremble in it; they shall burst [dianoigo] their bridles, they shall be as a poor man devouring in secret.) Zechariah 11:1 Open your doors, O Lebanon, That a fire may feed on your cedars. Zechariah 12:4 "In that day," declares the LORD, "I will strike every horse with bewilderment and his rider with madness. But I will watch over the house of Judah, while I strike every horse of the peoples with blindness. (LXE In that day, saith the Lord Almighty, I will smite every horse with amazement, and his rider with madness: but I will open mine eyes upon the house of Juda, and I will smite all the horses of the nations with blindness.) Zechariah 13:1 "In that day a fountain will be opened for the house of David and for the inhabitants of Jerusalem, for sin and for impurity. Giving evidence is the idea of placing beside so what Paul was doing was presenting persuasive evidence to the listeners. Giving evidence (KJV = "alleging")(present tense = continually) (3908)(paratithemi from para = beside + tithemi = place) means to place or lay down alongside, to prove by presenting the evidence. The food for example would be set beside the guest, since the tables were at their side! Here Paul is setting beside his audience a veritable banquet of truth from the Scriptures which were the Old Testament! The apostle was setting before them one Old Testament proof after another (present tense) that Jesus is the Messiah (Jn 20:31). Larkin writes "Proving (paratithemi) was "demonstrating by setting evidence side by side"—God's authoritative Word (such as Ps 2; 16; 110; Isa 53) next to the premise that it was the divine plan that the Christ must suffer and rise from the dead (compare Lk 9:22, 44; 17:25; 18:31-33; 24:26, 46; Acts 2:31; 3:18; 13:27-29). Paul's argumentation aimed to overcome Jewish preconceptions about the Messiah as a victorious king with an eternal reign who neither suffers nor rises from the dead. (The IVP New Testament Commentary Series - Acts) G Campbell Morgan on giving evidence (paratithemi - literally placing beside) - The word (paratithemi) does not mean stating dogmatically. It means setting out in order, and displaying. Paul took up the Scriptures, and opened them, and explained them; and he did so by a sequence of arrangement, laying out before them the relation of this part to that, and of that to the other; of the law to the prophets, and of the law and the prophets to the hagiographa, the psalms, or devotional writings. Robertson - Paul was not only “expounding” the Scriptures, he was also “propounding” (the old meaning of “allege”) his doctrine or setting forth alongside the Scriptures (pararatithemenos), quoting the Scripture to prove his contention which was made in much conflict (1Th 2:2), probably in the midst of heated discussion by the opposing rabbis who were anything but convinced by Paul‘s powerful arguments, for the Cross was a stumbling-block to the Jews (1 Cor 1:23). (Acts 17 - Word Pictures in the New Testament) THOUGHT - The Jews (and the Gentile God fearers) in the synagogue already had a general belief in the Old Testament Scriptures, a truth which Paul proceeded to take advantage of in order to prove the promised Messiah must die and rise again, and that Jesus was the promised Messiah . Not only did Paul use the OT predictive prophecy but also his personal witness of the historical fulfillment of Jesus' bodily resurrection (for he had seen the risen Christ in Acts 9:3-6+). Paul's approach is an excellent pattern for leading to Christ if they already believe in the God of creation and accept the Bible as His inspired word. For those who are skeptical a different approach is seen when Paul preached to pagan Greeks in Athens (Acts 17:15-34). G Campbell
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Robertson says (Christ's suffering) "is Paul‘s major premise in his argument from the Scriptures about the Messiah, the necessity of his sufferings according to the Scriptures, the very argument made by the Risen Jesus to the two on the way to Emmaus (Luke 24:25-27). The fifty-third chapter of Isaiah was a passage in point that the rabbis had overlooked. Peter made the same point in Acts 3:18 and Paul again in Acts 26:23. The minor premise is the resurrection of Jesus from the dead. (Acts 17 - Word Pictures in the New Testament) Robertson goes on to add that "Paul's major premise in his argument from the Scriptures about the Messiah, the necessity of his sufferings according to the Scriptures, the very argument made by the Risen Jesus to the two on the way to Emmaus (Luke 24:25, 26, 27). The fifty-third chapter of Isaiah was a passage in point that the rabbis had overlooked. Peter made the same point in Acts 3:18 and Paul again in Acts 26:23. Rise again (450)(anistemi from ana = up, again + histemi = stand, to cause to stand) means literally to get up, to stand up, to stand again, to cause to rise (thus "to raise"), to stand or be erect (Acts 9:41). To rise from a lying or reclined position. To stand straight up from a prostrate position (Acts 14:10). Most uses of anistemi denote the act of getting up from a seated or reclined position. Robertson - The actual resurrection of Jesus was also a necessity as Paul says he preached to them (1Thessalonians 4:14) and argued always from Scripture (1 Corinthians 15:3-4) and from his own experience (Acts 9:22; Acts 22:7; Acts 26:8, Acts 26:14; 1Corinthians 15:8). Luke's uses of anistemi - Lk. 1:39; Lk. 4:16; Lk. 4:29; Lk. 4:38; Lk. 4:39; Lk. 5:25; Lk. 5:28; Lk. 6:8; Lk. 8:55; Lk. 9:8; Lk. 9:19; Lk. 10:25; Lk. 11:7; Lk. 11:8; Lk. 11:32; Lk. 15:18; Lk. 15:20; Lk. 16:31; Lk. 17:19; Lk. 18:33; Lk. 22:45; Lk. 22:46; Lk. 23:1; Lk. 24:7; Lk. 24:12; Lk. 24:33; Lk. 24:46; Acts 1:15; Acts 2:24; Acts 2:32; Acts 3:22; Acts 3:26; Acts 5:6; Acts 5:17; Acts 5:34; Acts 5:36; Acts 5:37; Acts 6:9; Acts 7:18; Acts 7:37; Acts 8:26; Acts 8:27; Acts 9:6; Acts 9:11; Acts 9:18; Acts 9:34; Acts 9:39; Acts 9:40; Acts 9:41; Acts 10:13; Acts 10:20; Acts 10:23; Acts 10:26; Acts 10:41; Acts 11:7; Acts 11:28; Acts 12:7; Acts 13:16; Acts 13:33; Acts 13:34; Acts 14:10; Acts 14:20; Acts 15:7; Acts 17:3; Acts 17:31; Acts 20:30; Acts 22:10; Acts 22:16; Acts 23:9; Acts 26:16; Acts 26:30 Related Resource: Discussion of Question - Is Resurrection Found in the Old Testament? Does the Old Testament Teach Resurrection Hope? - Mitchell Chase “From Dust You Shall Arise:” Resurrection Hope in the Old Testament" - Mitchell Chase Does the Bible Teach the Resurrection of the Dead? - Don Stewart Where do the Hebrew Scriptures prophesy the death and resurrection - Gotquestions Larkin points out that "Witness must always be pursued in this way. There is a time for dialogue, a time to deal carefully with the questions and doubts of those who hear our witness. But there must also be proclamation. The gospel is, after all, good news from God about what he has done in Christ, not the distillation of the best of human religious reflection." (Ibid) Proclaiming (2605)(kataggello from kata = an intensifier, down + aggelos = messenger and aggello = to declare, report) literally means to "declare down". It means to announce, with focus upon the extent to which the announcement or proclamation extends and so to proclaim throughout. It means to declare plainly, openly and loudly! It was used of solemn religious messages and to proclaim Jesus as the Messiah was the most solemn message one could preach! The word often emphasizes the elevated and solemn style of the proclamation. Outside the NT kataggello was used in reference to broadcasting official reports and announcing athletic games or religious festivals. The writings of Luke and Paul use the word with special theological meaning, describing the kind of “proclaiming” that eliminates excuses and produces a transformation. If there is widespread preaching and teaching, no one may claim ignorance as the reason for unbelief. Kataggello is in the present tense indicated that Paul continually proclaimed "the Christ" ("the Messiah"). Luke's uses of kataggello - Acts 3:24; Acts 4:2; Acts 13:5; Acts 13:38; Acts 15:36; Acts 16:17; Acts 16:21; Acts 17:3; Acts 17:13; Acts 17:23; Acts 26:23; Jesus whom I am proclaiming to you is the Christ - This is the Messiah! "This is the conclusion of Paul‘s line of argument and it is logical and overwhelming. It is his method everywhere as in Damascus, in Antioch in Pisidia, here, in Corinth. He spoke as an eye-witness." (Robertson) Haddon Robinson once said regarding fear of a boring sermon "I fear preaching in such a way that when people hear about God, they'll want only to yawn." God deliver us from dry and windy messages devoid of Christocentricity! It was said of the Prince of Preachers C H Spurgeon that the Bible was the foundation of his sermons and the crucified Christ was the superstructure. No matter which text Spurgeon preached, he always made a beeline for the cross. Near the end of his ministry Spurgeon said, “Oh, that my memorial might be, ‘He preached Christ crucified’!” F B
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Robertson - Both our English words, zeal and jealousy, are from the Greek zelos In Acts 13:45 the Jews (rabbis) “were filled with jealousy” (eplēsthēsan zēlou). That is another way of saying the same thing as here. The success of Paul was entirely too great in both places to please the rabbis. So here is jealousy of Jewish preachers towards Christian preachers. It is always between men or women of the same profession or group. In 1 Thessalonians 2:3-10 Paul hints at some of the slanders spread against him by these rabbis (deceivers, using words of flattery as men-pleasers, after vain-glory, greed of gain, etc.). (Acts 17 - Robertson's Word Pictures in the New Testament)
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Robertson - (Basilea heteron legontes einai Iēsoun) Note the very order of the words in the Greek indirect discourse with the accusative and infinitive after legontes Basilea heteron comes first, a different king, another emperor than Caesar. This was the very charge that the smart student of the Pharisees and Herodians had tried to catch Jesus on (Mark 12:14). The Sanhedrin made it anyhow against Jesus to Pilate (Luke 23:2) and Pilate had to notice it. “Although the emperors never ventured to assume the title rex (king) at Rome, in the Eastern provinces they were regularly termed basileus (king)” (Page). The Jews here, as before Pilate (John 19:15), renounce their dearest hope of a Messianic King. It is plain that Paul had preached about Jesus as the Messiah, King of the Kingdom of God over against the Roman Empire, a spiritual kingdom, to be sure, but the Jews here turn his language to his hurt as they did with Jesus. As a matter of fact Paul‘s preaching about the kingdom and the Second Coming of Christ was gravely misunderstood by the Christians at Thessalonica after his departure (1Thessalonians 4:13-5:4-note; 2Thessalonians 2). The Jews were quick to seize upon his language about Jesus Christ to his own injury. Clearly here in Thessalonica Paul had faced the power of the Roman Empire in a new way and pictured over against it the grandeur of the reign of Christ. (Acts 17 - Robertson's Word Pictures in the New Testament)
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Robertson - tarassō old verb to agitate. The excitement of the multitude “agitated” the politarchs still more. To the people it meant a revolution, to the politarchs a charge of complicity in treason if they let it pass. They had no way to disprove the charge of treason and Paul and Silas were not present. (Acts 17 - Robertson's Word Pictures in the New Testament) City authorities - see note on Acts 17:6. Crowd (3793)(ochlos) is generally a multitude or a throng of people milling around or closely pressed together, NET Note - “They troubled the crowd and the city officials”; but this could be understood to mean “they bothered” or “they annoyed.” In reality the Jewish instigators managed to instill doubt and confusion into both the mob and the officials by their false charges of treason. Verse 8 suggests the charges raised again Paul, Silas, Jason, and the others were false. Acts 17:9 And when they had received a pledge from Jason and the others, they released them. Acts 17 Resources - Multiple Sermons and Commentaries Acts 17:1-3, 10-11 Men Who Turned the World Upside Down, Part 1- John MacArthur Acts 17:4-9, 12-15 Men Who Turned the World Upside Down, Part 2 - John MacArthur "BAIL BOND" POSTED And when they had received a pledge from Jason and the others - The city authorities were reasonable and unlike Philippi did not toss them in a dungeon. Pledge (2425)(hikanos) is strictly that which reaches or arrives at a certain standard in this context refers to a pledge, bail or bond representing an amount of money needed for release from custody and which would be forfeited by Jason should Paul and his companions cause more trouble. As a result, they had no choice but to leave Thessalonica. If trouble continued, Jason would lose his money. If it did not, he would receive it back. Robertson - When they had taken security (labontes to hikanon). A Greek idiom = Latin satis accipere, to receive the sufficient (bond), usually money for the fulfilment of the judgment. Probably the demand was made of Jason that he see to it that Paul and Silas leave the city not to return. In 1Thessalonians 2:17-note. Paul may refer to this in mentioning his inability to visit these Thessalonians again. The idiom lambanein to hikanon now is found in two inscriptions of the second century a.d. (O. G. I. S. 484, 50 and 629, 101). In Vol. III Oxyrhynchus Papyri no. 294 a.d. 22 the corresponding phrase dounai heikanon (“to give security”) appears. (Acts 17 - Robertson's Word Pictures in the New Testament) David
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Robertson - We know that Timothy did come to Paul in Athens (1 Th 3:1+, 1 Th 3:6+) from Thessalonica and was sent back to them from Athens. If Silas also came to Athens, he was also sent away, possibly to Philippi, for that church was deeply interested in Paul. At any rate both Timothy and Silas came from Macedonia to Corinth with messages and relief for Paul (Acts 18:5; 2 Cor 11:8.). Before they came and after they left, Paul felt lonely in Athens (1 Th 3:1+), the first time on this tour or the first that he has been completely without fellow workers. Athens had been captured by Sulla b.c. 86. After various changes Achaia, of which Corinth is the capital, is a separate province from Macedonia and a.d. 44 was restored by Claudius to the Senate with the Proconsul at Corinth. Paul is probably here about a.d. 50. Politically Athens is no longer of importance when Paul comes though it is still the university seat of the world with all its rich environment and traditions....In its Agora Socrates had taught, here was the Academy of Plato, the Lyceum of Aristotle, the Porch of Zeno, the Garden of Epicurus. Here men still talked about philosophy, poetry, politics, religion, anything and everything. It was the art centre of the world. The Parthenon (picture of modern remains), the most beautiful of temples, crowned the Acropolis (picture of Acropolis). (Acts 17 - Robertson's Word Pictures in the New Testament) Related Resources on Athens: Wikipedia article on classic Athens American Tract Society Athens Bridgeway Bible Dictionary Athens Easton's Bible Dictionary Athens Fausset Bible Dictionary Athens Holman Bible Dictionary Athens Hastings' Dictionary of the Bible Athens Hastings' Dictionary of the NT Athens Morrish Bible Dictionary Athens Watson's Theological Dictionary Athens International Standard Bible Encyclopedia Athens Kitto Biblical Cyclopedia Athens McClintock and Strong's Bible Encyclopedia Athens Corynbeare in his book Life and Epistles of St Paul wrote that "The Greek religion was a mere deification of human attributes and the powers of nature. It was a religion which ministered to art and amusement, and was entirely destitute of moral power. Greek mythology dealt with so called gods and goddesses that were whimsical and acted more like human beings than divinity. One person has quipped that in Athens it was easier to find a god than a man and Paul was pricked in his heart over this plethora of vain dead, lifeless idols. How interesting that in our day we admire Greek sculpture and architecture as works of art, but in Paul's day, these works were associated with their idolatrous religion." (Life and Epistles of St Paul - The preceding excerpt is from Chapter 10 which has discussions of each of the following subjects - ARRIVAL ON THE COAST OF ATTICA.—SCENERY ROUND ATHENS.—THE PIRÆUS AND THE “LONG WALLS.”—THE AGORA.—THE ACROPOLIS.—THE “PAINTED PORCH” AND THE “GARDEN.”—THE APOSTLE ALONE IN ATHENS.—GREEK RELIGION.—THE UNKNOWN GOD.—GREEK PHILOSOPHY.—THE STOICS AND EPICUREANS.—LATER PERIOD OF THE SCHOOLS. ST. PAUL IN THE AGORA.—THE AREOPAGUS.—SPEECH OF ST. PAUL.—DEPARTURE FROM ATHENS - Reviews of this classic book) Paul knew that idolatry was demonic (1Co 10:14-23) and that the many gods of the Greeks were only characters in stories who were unable to transform men's lives and morality (1Co 8:1-6). With all of their culture and wisdom, the Greeks did not know the true God (1Cor 1:18-25). In fact Athens was devoted not only to idolatry but to philosophy. When you think of Greece, you automatically think of Socrates and Aristotle and a host of other thinkers whose works are still read and studied today. Newspaper columnist Franklin P. Adams once defined philosophy as "unintelligible answers to insoluble problems." The Greeks would not have agreed with him. They would have followed Aristotle who called philosophy "the science which considers truth." Philosophy (literally love of wisdom) may have considered the "truth" but it was only truth as seen from fallen man's perspective. Men's "truth" will take you straight to hell forever. Only God's truth has the power to transport you to heaven! Evil upset Paul. He knew that men if did not worship THE God, they would make A god of their own vain imagination. And in Athens there was a plethora of worthless idols to seduce and ensnare men away from THE God and His gift of eternal life by grace through faith in Christ. Most of humanity sees the same thing Paul saw but like the Athenians remains unprovoked. How many visit the remains of idolatrous temples to take pictures of demonically inspired statues and works of "art" and are blind to the evil forces behind these images. Paul saw the peril that idolatry wrought in a man's soul. He knew that one can get so accustomed or acclimated to evil that evil no longer upsets them. Is this not what has happened in America? Idolatrous (godless) ideas have subtly infiltrated our culture to the point that even those who say they are "Christian" are not fazed by the evil nor are their spirits even slightly provoked! Paul was a holy man and exposure to the slightest degree of unholiness resulted in major provocation. O that more of those who call themselves "Christians" in America would walk in holiness, so that they might be provoked by unholiness and moved to pray for revival and the proclamation of the Gospel from pulpits throughout the land which are now too often filled with orations of pious platitudes, sermonettes for Christianettes, prosperity teaching, etc. In Jesus' Name. Amen. While Paul was waiting for his co-laborers, this did not keep him from doing a little "spiritual" sight seeing which brought him considerable inner turmoil as his saw the plethora of pagan images in the guise of magnificent architecture and beautiful statues. It is like the old saying idolatrous images were "everywhere, everywhere!" RIGHTEOUS INDIGNATION His spirit was being provoked within him - Was being provoked is in the imperfect tense which pictures this provocation as occurring over and over again. Every time he saw one of the lifeless abominable idols, he was provoked anew. It was as if a storm was brewing in Paul's inner being! The spirit here is not the Holy Spirit (although doubtless the Holy Spirit was "provoked" by the evil images). See Ro 8:16 for our spirit and Holy Spirit. Ray Stedman rightly observes that "Each idol revealed that these men and women of Athens had a great capacity for God. They knew there was something beyond man, and they were seeking for it. But each idol also revealed a twisting, a distorting, of that capacity, a sabotaging of it. So, as the apostle went around the city, his spirit was greatly troubled to see men and women blasted by this prostitution of their human powers through the worship of false gods." What Paul felt was very much akin to what must have moved a group of Christian students recently when they ran an ad in the Stanford Daily. I have quoted parts of this before, but I would like to read one paragraph again because it seems to me to capture the exact sense of what gripped the apostle's heart in Athens: Why are we Christians willing to follow Jesus into suffering in order to accomplish His mission of liberation? Because Jesus has changed our minds about a lot of things, and we can no longer tolerate the foolishness and futility that is passed out as wisdom at this university. We are tired of the "enlightenment" of this age which is blindly ignorant of its intellectual slavery to materialism and its contradictory obligation to ethical relativism. We are tired of seeing people's lives wasted and unfulfilled because of their submission to the established world order. That expresses exactly what the apostle felt as he moved about the city, and saw the cloud of idolatry that hung over this city, blotting out the truth and light, and plunging these people into the darkness of superstition. So he began to preach. He could not help it. He knew that the only message that could help people in this state was the delivering word of Jesus. (Athens versus Paul) John
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Robertson commenting on the use of prothumia in Acts 17:11 writes that "In Thessalonica many of the Jews out of pride and prejudice refused to listen. Here the Jews joyfully welcomed the two Jewish visitors." The NT uses are listed below and it is notable that 4 of the 5 uses are in the 2 most comprehensive chapters on Christian giving! (Interesting!) Acts 17:11 Now these were more noble-minded than those in Thessalonica, for they received the word with great eagerness, examining the Scriptures daily, to see whether these things were so. 2 Corinthians 8:11 But now finish doing it also; that just as there was the readiness to desire it, so there may be also the completion of it by your ability...12 For if the readiness is present, it is acceptable according to what a man has, not according to what he does not have. 2 Corinthians 8:19 and not only this, but he has also been appointed by the churches to travel with us in this gracious work, which is being administered by us for the glory of the Lord Himself, and to show our readiness, 2 Corinthians 9:2 for I know your readiness, of which I boast about you to the Macedonians, namely, that Achaia has been prepared since last year, and your zeal has stirred up most of them. Prothumia indicates a positive disposition, goodwill in the heightened sense of eagerness and ardor and is a compliment that honors its subject. These Bereans were predisposed, ready, willing, and thus their attitude was one of eagerness. Prothumia includes the idea of ''rushing forward''...and thus the Bereans were like children in a candy store...like a man who found a pearl and recognized its incredible worth (Mt 13:45, 46). Does this describe your attitude and approach to the eternal word of God (Mt 24:35) about which the psalmist testifies "Forever, O LORD, Thy word is settled in heaven." (Psalm 119:89)? It is the Word about which the aged Joshua could testify "Not one of the good promises which the LORD had made to the house of Israel failed; all came to pass...."Now behold, today I am going the way of all the earth, and you know in all your hearts and in all your souls that not one word of all the good words which the LORD your God spoke concerning you has failed; all have been fulfilled for you, not one of them has failed." (Joshua 21:45, 23:14) THOUGHT - May God grant by His Spirit and for His Son that we might all be Bereans testing and finding true as did Joshua the Word and therefore willing to stake our temporal lives and eternal destinies on such a trustworthy Word given as a precious treasure by such a Faithful Father! Amen! THE BEREANS SIFTING OF THE TRUTH John
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Robertson - The Bereans were eagerly interested in the new message of Paul and Silas but they wanted to see it for themselves. What a noble attitude. Paul‘s preaching made Bible students of them. The duty of private interpretation is thus made plain (Hovey). David
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Robertson - (They were) Shaking the crowds like an earthquake (Acts 4:31) and disturbing like a tornado (Acts 17:8). Success at Thessalonica gave the rabbis confidence and courage. The attack was sharp and swift. The Jews from Antioch in Pisidia had likewise pursued Paul to Iconium and Lystra. How long Paul had been in Berea Luke does not say. But a church was established here which gave a good account of itself later and sent a messenger (Acts 20:4) with their part of the collection to Jerusalem. This quiet and noble town was in a whirl of excitement over the attacks of the Jewish emissaries from Thessalonica who probably made the same charge of treason against Paul and Silas. (Acts 17 - Robertson's Word Pictures in the New Testament) Jack Arnold - The Jewish legalists hounded Paul wherever he went because they hated his doctrine of Messiah and free grace in salvation and sanctification. These hounds of hell came to Berea, 50 miles from Thessalonica, to stir trouble for Paul. These Jews despised Paul and were after him because he was the leader. Silas and Timothy stayed in Berea. Paul left Berea but not before the foundation for a local church was established.We hear nothing of Berea after this event in the New Testament. Paul may have written a letter to them but it has not been preserved. Why? Perhaps this was such a spiritually healthy church there was no need to write them a letter. We do know this that in Berea today, after 2000 years of corruption, the church Paul planted has now become the persecutor of true Bible-believing Christians. The Greek Orthodox Church, dead in apostasy, is forcing evangelical Christians to almost an underground status. (Acts 17: 1-15 Ideal Evangelism) Agitating (4531) (saleuo from salos = wave) means to cause to move to and fro, cause to waver or totter, make to rock. To shake or agitate as by winds or storms. It refers to unexpected and disastrous shaking, of what would be thought to be stable, e.g. earth or sky shake. In Acts 4:31 the prayer meeting was literally shaken by the power of God! In Acts 16, saleuo is used literally of an earthquake (Acts 16:26). Saleuo described a ship at anchor slipping its mooring in the midst of a heavy wind. In an ancient letter we read "you sent me letters which would have shaken (saleuo) a stone, so much did your words move me". Figuratively, as in Acts 17:13, saleuo means stirring up a crowd which is incited or agitated. In another figurative use saleuo describes an agitated state of mind (great anxiety) as if the source of agitation "dislodges" or drives the mind away from more sober senses (2Th 2:2). Their confidence is shaken! In the Septuagint (Lxx) translation of the Psalms saleuo is used frequently to describe not being shaken (Ps 10:6, 15:5, 16:8, 17:5 [slipped translated with saleuo], Ps 21:7, 30:6, 46:5, 62:2, 93:1, 94:18, 112:6, 125:1) - Suggestion: Study these uses of saleuo in Psalms and observe what keeps one from being shaken (mentally speaking). Interesting! Friberg (summary) Saleuo - (1) literally, as the unexpected and disastrous shaking of what would be thought to be stable, e.g. earth or sky shake, cause to move to and fro, cause to waver or totter, make to rock (Acts 16.26); (2) figuratively; (a) of stirring up a crowd incite, move, agitate (Acts 17.13); (b) mentally, of an individual agitate; passive be distressed, be upset, be shaken (2Thes 2.2) Saleuo - 15x in 12 verses. NASB Usage: agitating(1), shake(1), shaken(11), shaken together(1), shook(1). Matthew 11:7 As these men were going away, Jesus began to speak to the crowds about John, "What did you go out into the wilderness to see? A reed shaken by the wind? Matthew 24:29 "But immediately after the tribulation of those days THE SUN WILL BE DARKENED, AND THE MOON WILL NOT GIVE ITS LIGHT, AND THE STARS WILL FALL from the sky, and the powers of the heavens will be shaken. Mark 13:25 AND THE STARS WILL BE FALLING from heaven, and the powers that are in the heavens will be shaken. Luke 6:38 "Give, and it will be given to you. They will pour into your lap a good measure-- pressed down, shaken together, and running over. For by your standard of measure it will be measured to you in return." 48 he is like a man building a house, who dug deep and laid a foundation on the rock; and when a flood occurred, the torrent burst against that house and could not shake it, because it had been well built. Luke 7:24 When the messengers of John had left, He began to speak to the crowds about John, "What did you go out into the wilderness to see? A reed shaken by the wind? Luke 21:26 men fainting from fear and the expectation of the things which are coming upon the world; for the powers of the heavens will be shaken. Comment: The Cosmic shaking brings about men shaking for fear of imminent judgment. It's as if the Cosmos, the Creation, signals the Creator's just judgment. Acts 2:25 "For David says of Him, 'I SAW THE LORD ALWAYS IN MY PRESENCE; FOR HE IS AT MY RIGHT HAND, SO THAT I WILL NOT BE SHAKEN. Acts 4:31 And when they had prayed, the place where they had gathered together was shaken, and they were all filled with the Holy Spirit and began to speak the word of God with boldness. Acts 16:26 and suddenly there came a great earthquake, so that the foundations of the prison house were shaken; and immediately all the doors were opened and everyone's chains were unfastened. Acts 17:13 But when the Jews of Thessalonica found out that the word of God had been proclaimed by Paul in Berea also, they came there as well, agitating and stirring up the crowds. 2 Thessalonians 2:2 that you not be quickly shaken from your composure or be disturbed either by a spirit or a message or a letter as if from us, to the effect that the day of the Lord has come. Hebrews 12:26 And His voice shook the earth then, but now He has promised, saying, "YET ONCE MORE I WILL SHAKE NOT ONLY THE EARTH, BUT ALSO THE HEAVEN." 27 This expression, "Yet once more," denotes the removing of those things which can be shaken, as of created things, so that those things which cannot be shaken may remain. Saleuo - 59v in the non-apocryphal Septuagint - Jdg 5:5; 2Sa 22:37; 2 Kgs 17:20; 21:8; 1 Chr 16:30; 2Chr 33:8; Job 9:6; 41:23; Ps 10:6; 13:4; 15:5; 16:8; 17:5; 18:7; 21:7; 30:6; 33:8; 36:11; 38:16; 46:5f; 48:5; 60:2; 62:2; 73:2; 77:18; 82:5; 93:1; 94:18; 96:9ff; 97:4; 98:7; 99:1; 107:27; 109:10, 25; 112:6; 114:7; 125:1; Prov 3:26; Eccl 12:3; Isa 7:2; 40:20; Jer 23:9; 51:7; Lam 4:14f; Dan 4:14; Amos 8:12; 9:5; Mic 1:4; Nah 1:5; 3:12; Hab 3:6; Zech 12:2; Jdg 5:5 “The mountains quaked at the presence of the LORD, This Sinai, at the presence of the LORD, the God of Israel. Job 9:6 Who shakes the earth out of its place, And its pillars tremble (Lxx = saleuo); Proverbs 96:9 Worship the LORD in holy attire; Tremble before Him, all the earth. Ps 99:1 The LORD reigns, let the peoples tremble; He is enthroned above the cherubim, let the earth shake! And stirring up the crowds - This is the same devilish deed they had accomplished in Thessalonica, where the identical verb tarasso is used for stirring up (Acts 17:8+). Stirring up is present tense indicating this was their continuous activity! They were driven by jealously, zeal and hatred, which clearly can be very strong motivating emotions. Acts 17:14 Then immediately the brethren sent Paul out to go as far as the sea; and Silas and Timothy remained there. then Acts 17:10; 9:25,30; Matthew 10:23 as it Acts 20:3; Joshua 2:16 but Acts 19:22; 1Timothy 1:3; Titus 1:5 See Map Paul's 2nd Missionary Journey (Begins in Acts 15:35) Acts 17 Resources - Multiple Sermons and Commentaries Acts 17:4-9, 12-15 Men Who Turned the World Upside Down, Part 2 - John MacArthur GOSPEL SEED PLANTED AND A GREAT ESCAPE Then immediately the brethren sent Paul out to go as far as the sea - Paul was quickly hustled out of Berea by the believing brethren just as he had been at Thessalonica (Acts 17:10+). So once again we see Paul was forced to leave a fruitful field of ministry, but we must remember that the sovereign God was in control and clearly wanted Paul to spread the message to other cities. THOUGHT - Paul had successfully planted the Gospel seed in every city he had visited and that was what was important because as we learn in Acts Luke says "the word of the Lord continued to grow and to be multiplied" (Acts 12:24+) and "the word of the Lord was growing mightily and prevailing." (Acts 19:20+). One is reminded of Paul's testimony "I planted, Apollos watered, but God was causing the growth. So then neither the one who plants nor the one who waters is anything, but God who causes the growth." (1 Cor 3:6-7). So what is the take home message for all of us? Sow the Seed (Lk 8:11+, cf Ps 126:6, Eccl 11:6), proclaim the Word of God (2 Ti 4:2+), the Gospel, wherever God has placed you as His "preacher" and "missionary" (workplace, school, athletic team, etc) and leave the supernatural work to God Who has given us the steadfast, sure promise in Isaiah 55:11 So will My word be which goes forth from My mouth; It will not return to Me empty, Without accomplishing what I desire, And without succeeding in the matter for which I sent it. Immediately (2112) see preceding note on eutheos John
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Robertson - Paul, like any stranger was looking at the sights as he walked around. This adjective kateidōlon (perfective use of eidolon (idol)...These statues were beautiful, but Paul was not deceived by the mere art for art‘s sake. The idolatry and sensualism of it all glared at him (Romans 1:18-32). Ernest Renan ridicules Paul‘s ignorance in taking these statues for idols, but Paul knew paganism better than Renan. The superstition of this centre of Greek culture was depressing to Paul. One has only to recall how superstitious cults today flourish in the atmosphere of Boston and Los Angeles to understand conditions in Athens. Pausanias says that Athens had more images than all the rest of Greece put together. Pliny states that in the time of Nero Athens had over 30,000 public statues besides countless private ones in the homes. Petronius sneers that it was easier to find a god than a man in Athens. Every gateway or porch had its protecting god. They lined the street from the Piraeus and caught the eye at every place of prominence on wall or in the agora. (Acts 17 - Robertson's Word Pictures in the New Testament) Disciples Study Bible - People in biblical times had many ideas about gods. There was no shortage of belief in gods in that time. The problem was to help people see that there is truly only one God. In modern times, our problem may be just the opposite: helping people who live without any idea of God come to believe in the one true God. The point is exactly the same: there is one true God. Ray Pritchard sermon series on this section: Acts 17:16-17 Why God Put Us Here Acts 17:18-21 Speaking Truth to Intelligent People Acts 17:22-23 To an Unknown God- How to Find Common Ground Acts 17:24-25 He Doesn't Need Your Help: The Truth You Must Understand Acts 17:26-28 How God Reveals Himself to Us Acts 17:29 Warning Against Modern-Day Baal Worship Acts 17:30 Repent! The Forgotten Doctrine of Salvation Acts 17:31 Here Comes the Judge Acts 17:32-34 Power of the Gospel Changed Perspective Read: Acts 17:16-23 Now while Paul waited for them at Athens, his spirit was provoked within him when he saw that the city was given over to idols. —Acts 17:16 As an early riser, my wife enjoys the quiet moments before the house wakes up and uses it to read the Bible and pray. Recently she settled into her favorite chair, only to be confronted by a rather messy couch left there by “someone” watching a football game the night before. The mess distracted her at first, and her frustration with me interrupted the warmth of the moment. Then a thought hit her, and she moved to the couch. From there, she could look out our front windows to the sun rising over the Atlantic Ocean. The beauty of the scene God painted that morning changed her perspective. As she told me the story, we both recognized the lesson of the morning. While we can’t always control the things of life that impact our day, we do have a choice. We can continue to brood over the “mess,” or we can change our perspective. When Paul was in Athens, “he was greatly distressed to see that the city was full of idols” (Acts 17:16 niv). But when he changed his perspective, he used their interest in religion as an opportunity to proclaim the true God, Jesus Christ (vv.22-23). As my wife left for work, it was time for someone else to change his perspective—for me to let the Lord help me to see my messes through her eyes and His. Dear Lord, grant us the wisdom to change our perspective rather than linger over messes. Help us to see—and fix—the “messes” we make for others. Wisdom is seeing things from God’s perspective. By Randy Kilgore | See Other Authors Still True Today Read: Acts 17:16-31 While Paul waited for them at Athens, his spirit was provoked within him when he saw that the city was given over to idols. —Acts 17:16 The Chester Beatty Library in Dublin, Ireland, has an extensive collection of ancient Bible fragments dating back to the second century AD. One fragment on display is a piece of Acts 17:16. The message that ancient fragment displays, however, is as contemporary as today’s newspaper. It reads, “While Paul waited for them at Athens, his spirit was provoked within him when he saw that the city was given over to idols.” Paul was angered by the proliferation of idols in ancient Athens, and I am convinced he would be upset with us today. Some idols that we see in today’s world are different than the ones in Paul’s day. Whether it’s wealth, fame, power, athletes, entertainers, or politicians, contemporary idols abound. As always, our spiritual enemy, Satan, seeks to lure us away from the Savior to the false worship of idols. Christians are not immune, and thus we must guard our hearts against self-righteous anger toward unbelievers who seem to worship everything but God. The dearest idol I have known, Whate’er that idol be, Help me to tear it from Thy throne And worship only Thee. —Cowper An idol is anything that takes God’s rightful place. By Bill Crowder Acts 17:17 So he was reasoning in the synagogue with the Jews and the God-fearing Gentiles, and in the market place every day with those who happened to be present. disputed Acts 17:2-4; 14:1-4 devout Acts 8:2; 10:2; 13:16 daily Proverbs 1:20-22; 8:1-4,34; Jeremiah 6:11; Matthew 5:1,2; Mark 16:15; Luke 12:3; 2Timothy 3:2,5 Acts 17 Resources - Multiple Sermons and Commentaries Acts 17:16-34 God's Man Confronts Satan's City - John MacArthur Acts 17:16-34 The God of Resurrection - John MacArthur PAUL REDEEMED THE TIME "CORAM DEO" IN THE SYNAGOGUE AND THE AGORA So (men oun) - A term of conclusion which denotes that what it introduces is the result of or an inference of what precedes, in this context Paul's "paroxysm" over paganism! Paul never wasted time (cf Eph 5:16+), but was always purposeful in his practice, always conducting himself Coram Deo or as in the presence of God and Jesus Christ (cf 2 Ti 4:1+) giving all of us a high, holy standard/pattern to emulate, enabled by the same Spirit Who filled, controlled and empowered Paul (1 Cor 11:1+). Holy hatred of idolatry motivated Paul's zealous presentation of the truth of the living Jesus, and should have the same energizing effect on every disciple of Jesus! He was reasoning in the synagogue with the Jews and God fearing Gentiles - First Paul (as was his custom) goes to those that had some Biblical background, which would characterize a great percentage of people in America today. They know something of the Bible, but they have not yet seen that Jesus is the One to Whom the Bible is pointing mankind. The Jews and God-fearing Gentiles were steadfastly opposed to the all pervasive idolatry of Athens but were powerless to prevent it because they focused on the enslaving Law of Moses and not the liberating Gospel of Christ. Luke does not record a significant impact of Paul's reasoning with these religious people. Reasoning is the vivid imperfect tense which pictures Paul repeatedly engaging in dialogue (derived from Greek dialegomai) with the Jews and God-fearers surely relying on the OT Scriptures as he had done in Acts 17:2+. Reasoning - see preceding discussion of dialegomai in Acts 17:2. Robertson - Accordingly therefore, with his spirit stirred by the proof of idolatry. Imperfect middle of dialego (dialegomai) same verb used in Acts 17:2. First he reasoned in the synagogue at the services to the Jews and the God-fearers, then daily in the agora or marketplace (southwest of the Acropolis - see picture of Acropolis, between it and the Areopagus and the Pnyx) to the chance-comers, “them that met him”. Simultaneously with the synagogue preaching at other hours Paul took his stand like Socrates before him and engaged in conversation with (pros =expresses direction - toward, on the side of, in the direction of. It can serve as a marker of closeness of relation or proximity) those who happened by. This old verb, paratugchanō occurs here alone in the NT and accurately pictures the life in the agora. The listeners to Paul in the agora would be more casual than those who stop for street preaching, a Salvation Army meeting, a harangue from a box in Hyde Park. It was a slim chance either in synagogue or in agora, but Paul could not remain still with all the reeking idolatry around him. The boundaries of the agora varied, but there was always the Poikile Stoa (see Painted Porch), over against the Acropolis on the west. In this Stoa (Porch) Zeno and other philosophers and rhetoricians held forth from time to time. Paul may have stood near this spot. (Acts 17 - Robertson's Word Pictures in the New Testament) For discussion of synagogue see sunagoge below. God-fearing (4576)(sebomai from sébas = reverential awe) is in the present tense indicating these Gentiles continually held the God of Judaism in high esteem. Sebomai is always in the middle voice indicating the personal involvement of each of these Gentiles in their veneration of Jehovah. Sebomai in reference to Gentiles is a technical term for God-fearers, those Gentiles who worshiped the God of Israel and in many cases sought to keep the Mosaic law, but did not take the final step of circumcision necessary to become a proselyte to Judaism. Bill Hybels said "If we're going to speak with integrity to secularized men and women, we need to understand the way they think." And since most of us were at one time "secularized" we should be able to meet them where they are and give a defense for the Gospel. Agora in Center So he was reasoning...in the market place every day with those who happened to be present - See map above for central location of the agora or marketplace (See also Ancient agora of Athens), a great place to evangelize idol worshipers! Paul was engaging repeatedly (imperfect tense) in conversations with one or more people, undoubtedly exchanging opinions on spiritual topics with Paul obviously focusing on Jesus as we can deduce from the accusation that was leveled him in Acts 17:18, "preaching Jesus and the resurrection." Don't miss the time phrase every day - Paul was a man on mission. No days off. No furloughs for this soldier of the Lord. The phrase those who happened to be present indicates that Paul did not discriminate. He harbored no deep seated prejudice to keep him from reasoning with any soul who providentially crossed his path. John
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Robertson - The word for “babbler” means “seed-picker” or picker up of seeds (sperma seed, legō to collect) like a bird in the agora hopping about after chance seeds. Plutarch applies the word to crows that pick up grain in the fields. Demosthenes called Aeschines a spermologos. Eustathius uses it of a man hanging around in the markets picking up scraps of food that fell from the carts and so also of mere rhetoricians and plagiarists who picked up scraps of wisdom from others. Ramsay considers it here a piece of Athenian slang used to describe the picture of Paul seen by these philosophers who use it, for not all of them had it. Note the use of "an" and the present active optative theloi conclusion of a fourth-class condition in a rhetorical question (Robertson, Grammar, p. 1021). It means, What would this picker up of seeds wish to say, if he should get off an idea? It is a contemptuous tone of supreme ridicule and doubtless Paul heard this comment. Probably the Epicureans made this sneer that Paul was a charlatan or quack. (Acts 17 - Robertson's Word Pictures in the New Testament) Others, “He seems to be a proclaimer of strange deities -- The second group of philosophers gave Paul a little more "intellectual credit." This is the only NT use of proclaimer (kataggeleus from kataggello uses 3x in Acts 17:3, 13, 23) and describes a "herald" one who makes a solemn announcement. Strange (3581)(xenos) primarily means a strange, foreign, unheard of. Xenos thus describes that which was unfamiliar because it was unknown to the philosophers (cf., "strange teachings" in Heb 13:9+). Xenos can also mean strange in the sense of unheard of or surprising ("as though some strange thing were happening to you" = 1 Pe 4:12+). Finally, xenos was used by Paul to refer to Gentiles as those who were unacquainted with God and without interest in Him = "strangers to the covenants of promise" (Ep 2:12+). Robertson - Xenos is an old word for a guest-friend (Latin hospes) and then host (Ro 16:23), then for foreigner or stranger (Mt 25:31; Acts 17:21), new and so strange as here and Heb 13:9; 1Pe 4:12, and then aliens (Eph 2:12). This view of Paul is the first count against Socrates does wrong, introducing new deities (kaina daimonia eispherōn Xen. Mem. I). On this charge the Athenians voted the hemlock for their greatest citizen. What will they do to Paul? This Athens was more skeptical and more tolerant than the old Athens. But Roman law did not allow the introduction of a new religion (religio illicita). Paul was walking on thin ice though he was the real master philosopher and these Epicureans and Stoics were quacks. Paul had the only true philosophy of the universe and life with Jesus Christ as the centre (Colossians 1:12-20), the greatest of all philosophers as Ramsay justly terms him. But these men are mocking him. (Acts 17 - Robertson's Word Pictures in the New Testament) Deities (1140) see detailed discussion of daimonion below. Daimonion is used 63 times in the NT and all but the use in Acts 17:18 are translated demon or demons! And so it is most ironic that daimonion is used most often to describe demons or fallen angels under the dominion of the head fallen angel, Satan! The irony of course is that demons were behind these idols worshiped by the Greeks! (cf 1 Cor 10:20, 21). The true and living God is Jesus Whom these "foolish philosophical babblers" (another irony!) classified as "daimonion"! John
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Robertson says because gives us the "Reason for the view just stated." Preaching is in the imperfect tense depicting Paul as preaching this good news over and over and over! Paul was like a "broken record" that repeats the same message of how Jesus can fix a "broken life!" A good pattern for all of God's ambassadors to imitate! (cf 1 Cor 11:1) Bullinger on Jesus and the resurrection - They were accustomed to personify abstract ideas, as victory, pity, &c., and they may have thought that Jesus and the resurrection were two new divinities. One charge against Socrates was that of introducing new divinities. David
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Robertson has an interesting note on why the philosophers said "deities" plural - Apparently these critics considered anastasis (Resurrection) another deity on a par with Jesus. The Athenians worshipped all sorts of abstract truths and virtues and they misunderstood Paul on this subject. They will leave him as soon as he mentions the resurrection (Acts 17:32). It is objected that Luke would not use the word in this sense here for his readers would not under stand him. But Luke is describing the misapprehension of this group of philosophers and this interpretation fits in precisely. (Acts 17) Swindoll comments that some "saw Paul’s teaching as dangerous to social order because he taught “strange deities.” Most philosophers dismissed the deities as too holy to be sullied by human interaction, effectively marginalizing the gods without actually denying their existence." (SEE Insights on Acts) Bob
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Robertson notes that is "The very verb used by Xenophon (Mem. I) about Socrates. Strange things (3579)(xenizo from xenos = a stranger, foreigner) means to receive as a guest. In this passage xenizo is used intransitively referring to something strange, novel, surprising, causing wonder. The idea is to affect with novelty. To have an emotional or cognitive impact upon someone by introducing something new or strange. Xenizo in Acts - Acts 10:6; Acts 10:18; Acts 10:23; Acts 10:32; Acts 17:20; Acts 21:16; Acts 28:7 So we want to know what these things mean - The old saying is "curiosity killed the cat," but in this case curiosity saved a few! (Acts 17:32-34). They want to know the purpose and aim of Paul's "new teaching." Know (1097)(ginosko) is the same verb used in Acts 17:19. They are still being relatively polite and repetition of ginosko emphasizes their desire to know. Sadly they wanted knowledge, but not knowledge that would save them. There are many like these men today who want to know about Jesus or perhaps even know about Him but in the tragedies of tragedies, they do not really, intimately, personally know Him. The just know "about Him," and are among those who one day will hear those fateful words from the lips of Jesus, the Judge of all mankind (Jn 5:22)... Not everyone who says to Me, ‘Lord, Lord,’ will enter the kingdom of heaven, but he who does the will of My Father who is in heaven will enter. 22 “Many will say to Me on that day, ‘Lord, Lord, did we not prophesy in Your name, and in Your name cast out demons, and in Your name perform many miracles?’ 23 “And then I will declare to them, ‘I never knew you; DEPART (present imperative) FROM ME, YOU WHO PRACTICE (present tense = as their lifestyle!) LAWLESSNESS.’(Mt 7:21-23+) They were on the right track in one sense for in Hosea 6:6 God tells us what He desires - He want sinful men to know Him! I delight in loyalty rather than sacrifice, And in the knowledge (Lxx = epignosis) of God rather than burnt offerings. The problem with pagans even those who are religious is they "do not know God." (1 Th 4:5) So a pagan or heathen is not just a native in deepest darkest Africa, but is the stock broker on Wall Street. They are heathens because they do not know God. And of course the only way to know God is to know and believe in His Son (Jn 14:9, 6). Acts 17:21 (Now all the Athenians and the strangers visiting there used to spend their time in nothing other than telling or hearing something new.) spent Ephesians 5:16; Colossians 4:5; 2Th 3:11,12; 1 Timothy 5:13; 2 Timothy 2:16,17 Acts 17 Resources - Multiple Sermons and Commentaries Acts 17:16-34 God's Man Confronts Satan's City - John MacArthur Acts 17:16-34 The God of Resurrection - John MacArthur WASTING TIME ON TRIVIAL TEMPORAL PURSUITS Trivial Pursuit is a famous board game, but sadly many are playing it out in real life! The English word trivial means of little worth, little substance, little significance, something unimportant, insignificant, inconsequential, minor, of no/little account, of no/little consequence, of no/little importance. That's what these "wise" men in the intellectual capital of the world were foolishly doing, and as discussed below this is tragically what many/most of mankind is doing with their one short life which God has given them and which the Bible depicts with several vivid metaphors such as a breath (Ps 39:5, 144:4, Job 7:6-7), a vapor (James 4:14), a shadow...grass (Ps 102:11; Ps 37:2, 103:15, Ps 40:6-8)! Now all the Athenians and the strangers visiting there used to spend their time in nothing other than telling or hearing something new - This proclivity of ancient intellectual philosophers is still characteristic of modern evolutionists, especially those espousing New Age concepts. (Henry Morris) "The new soon became stale with these itching and frivolous Athenians." (Robertson) Does this not recall Paul's warning to Timothy that men will have itching ears and turn from the truth to myths (2 Ti 4:3-4+)? Jack Arnold - Demonsthenes rebuked the Athenians for running around and asking the question, “What news?” Their endless speculative philosophy led them to hear a new truth, find a new god, erect a new altar or experience something new. They could never be satisfied because they had never found the truth. They were forever seeking and never coming to the knowledge of the truth. (Sermon) Time is the one commodity we cannot buy and these foolish "intelligent" men were wasting the precious moments discussing thoughts that had no eternal value. But Paul was about to change that, for now, for the first time, these brilliant men would hear about the only true God in Jesus Who had died and rose and is alive. THOUGHT - How many today in affluent America are wasting their time in trivial pursuits that will vanish into nothingness in eternity. And this description sadly fits many today in America who would claim to be Christians but who are spending their time in nothing other than focusing on things which are seen, ignoring the things which are unseen. Paul writes that believers "look not at the things which are seen, but at the things which are not seen; for the things which are seen are temporal, but the things which are not seen are eternal." (2 Cor 4:18+) O that the church of Jesus Christ would experience a revival, for only then will she begin to see that the things of eternity are the only things that will count for eternity! May our prayer be that of America's greatest theologian Jonathan Edwards who prayed "O Lord please stamp eternity on my eyeballs." Amen! Only then will really begin to grasp the significance of the short time we have on earth to "redeem." Tempus fugit- time flies. Carpe diem - Seize the day. Coram Deo - before the face of God. Spend their time (2119)(eukaireo from eukairos - from eu = good + kairos = opportunity) to have convenient time or opportunity (Mk 6:31). To take advantage of the element of time as providing an opportunity. To enjoy doing, spend time enjoying. To experience a favorable time or occasion for some activity. (BDAG) Accompanied by the prep. it means “to devote one’s leisure to”. Used on 3x - Mk 6:31, Acts 17:21, 1 Cor 16:12 (have time(1), opportunity(1), spend...time(1).) Gilbrant - In secular Greek the primary meaning of eukaireō is “to have a favorable opportunity, time, or leisure.” Secondary meanings are “to devote one’s leisure” (to a thing), “to enjoy good times,” “to prosper.” The term eukaireō is not found in the Septuagint (Ibid) Vincent on something new - Literally newer: newer than that which was then passing current as new. The comparative was regularly used by the Greeks in the question what news? They contrasted what was new with what had been new up to the time of asking. The idiom vividly characterizes the state of the Athenian mind. Bengel aptly says, “New things at once became of no account; newer things were being sought for.” Their own orators and poets lashed them for this peculiarity. Aristophanes styles Athens the city of the gapers (“Knights,” 1262). Demades said that the crest of Athens ought to be a great tongue. Demosthenes asks them, “Is it all your care to go about up and down the market, asking each other, 'Is there any news?'” In the speech of Cleon to the Athenians, given by Thucydides (iii., 38), he says: “No men are better dupes, sooner deceived by novel notions, or slower to follow approved advice. You despise what is familiar, while you are worshippers of every new extravagance. You are always hankering after an ideal state, but you do not give your minds even to what is straight before you. In a word, you are at the mercy of your own ears.” (Acts 17 - Vincent's Word Studies)
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Robertson adds - Deisidaimōn is a neutral word (from deido = to fear + daimōn = deity). The Greeks used it either in the good sense of pious or religious or the bad sense of superstitious. Thayer suggests that Paul uses it “with kindly ambiguity.” Page thinks that Luke uses the word to represent the religious feeling of the Athenians (religiosus) which bordered on superstition. The Vulgate has superstitiosiores. In Acts 25:19 Festus uses the term deisidaimonia for “religion.” It seems unlikely that Paul should give this audience a slap in the face at the very start. The way one takes this adjective here colors Paul‘s whole speech before the Council of Areopagus. The comparative here as in Acts 17:21 means more religions than usual (Robertson, Grammar, pp. 664f.), the object of the comparison not being expressed. The Athenians had a tremendous reputation for their devotion to religion, “full of idols” (Acts 17:16). (Acts 17 - Robertson's Word Pictures in the New Testament) Cleon Rogers - God-fearing, religious, superstitious; comp., very religious. It expresses respect for or fear of the supernatural which according to its nature can be either piety or superstition (Williams; LC; TLNT). Here the comp. means “more religious than usual” (RWP). The Athenians were often praised for their piety (Borrow The New Linguistic and Exegetical Key to the Greek New Testament) Ray Pritchard - God Wants You to Know Him! As Paul stood before the intellectual giants of ancient Athens, he faced men who were in precisely that situation—highly educated, deeply religious and totally ignorant about God. Here’s what he has said so far: 1. You’re very religious but you don’t know God—Acts 17:22-23. 2. Let me tell you who God really is—Acts 17:24-25. In our text today he adds a new thought. 3. God is closer to you than you think he is—Acts 17:26-28. He’s trying to show them that God is not far off but has made Himself accessible to everyone. This is a message we need to repeat over and over again. If you don’t know God, it’s not God’s fault. God has already done everything necessary for you to have a relationship with Him. He created the world and then left His fingerprints everywhere. He sent prophets and kings and poets with His message. Then He capped it off by sending his Son to the world. God has made it perfectly clear that His heart yearns for men and women to seek Him. I. What God Did Oftentimes it’s our own pride that keeps us from turning to God. Without ever using that word, Paul strikes at the notion that the men of Athens were somehow better than anyone else. A. Created humanity from one man. “From one man he made every nation of men, that they should inhabit the whole earth” (v. 26). This speaks of the common origin of the human race—that all humanity is descended from Adam. First there was Adam, then from Adam’s side came Eve, then came their children, and eventually many generations stretching from Eden to the 5.7 billion people on planet earth today. This is a magnificent conception, highly Scriptural in nature. In Genesis 1:26 God said, “Let us make man in our own image.” Then the next verse adds, “Male and female he created them.” First there was God, then Adam, then Eve, then all the rest of us down the line. In Malachi 2:10 the prophet asks, “Have we not all one Father? Did not one God create us?” The answer is yes, we have one Father and one God who created us all. This struck hard at the pride of the Athenians who thought themselves superior to others. They divided the human race into two parts—the Greeks and the Barbarians (everyone else). The men of Athens thought their city the greatest in Greece so they felt themselves a cut above the ordinary Greeks. Paul neatly punctures their balloon by telling them they aren’t really any different from anyone else. The theory of racial superiority has led to horrible results in history. Just over a half-century ago the Nazis elevated the “pure Aryan” race and used that as an excuse to murder 12 million Jews, Slavs, Ukrainians, Russians, and others deemed inferior and unworthy. In our own country the belief in white superiority fueled slavery, segregation, and the Jim Crow Laws. It still causes men to loathe and fear others of a different color. Against the evils of racism Paul declares, “We’re all from the same stock. Fruit from the same branch. Born into the same human family.” This is the basis for Christian reconciliation between the races and the various ethnic groups in society and in the church. It is also confirmed by common sense. The more you travel around the world, the more common humanity seems to be. Superficially we are very different in our appearance, background, language and customs. But scratch deeper and you discover that all people are substantially the same. Once past the surface, you discover no fundamental difference between a savage in the jungle and a corporate lawyer on Wall Street or between a woman in a brothel in Rio and a refined graduate of Vassar College. Everywhere we are the same—the same longings, regrets, dreams, hopes, the same need to love and be loved, the same desire to bear children and raise a family, with the same sense that there must be a God of some kind who made us. Only One Race—the Human Race The Christian gospel is fundamentally incompatible with racial prejudice. The Bible teaches us four crucial facts we must never forget: 1. All people are equally created in God’s image. 2. All are deeply loved by God. 3. All are stained and tainted by sin. 4. All are able to be redeemed. Those four facts form the basis of the doctrine of Christian equality. All people regardless of their background are significant, loved, fallen, and redeemable. Those four facts are true of all people no matter what color their skin happens to be. No race has any advantage over any other race. No group is better than any other group. There is only one race in God’s eyes—the human race. God doesn’t love white people more than he loves black people. And blacks are no better than Hispanics. And Asians are just as lost as Europeans. Latinos and Native Americans are saved in exactly the same way. That’s what Acts 10:34 means when it says that God is no respecter of persons. He doesn’t play favorites. Skin color doesn’t matter to him. Race isn’t an issue with God. “Red and yellow, black and white, they are precious in His sight.” As long as we live together on the earth there will be various races, colors, pigments, backgrounds, languages and cultures. These differences are not evil and should not be ignored or deprecated. There is much to appreciate in the various differences in humanity. But let us be clear on this point: There is only one race in God’s eyes—the human race. Secondary differences do not matter to him the way they seem to matter so much to us. Paul’s point is clear. Since we all descend from the same person, there is no room for inordinate pride or a feeling of superiority over others. We’re all in this together—and we all need the saving touch of Jesus Christ. (Acts 17:26-28 How God Reveals Himself to Us) Acts 17:22-31 The Carpenter Judge By Richard De Haan It is He who was ordained by God to be Judge of the living and the dead. —Acts 10:42 Jesus Christ is the Inescapable One. We must either receive Him in this life as our loving Savior or stand before Him in the life to come as our eternal Judge. There’s a story in the Gray and Adams Commentary about a doctor who “made it his chief concern in matters of religion to degrade the character and dignity of Christ.” He viewed the Savior with so much contempt that he always spoke of Him in a demeaning way by calling Him ‘‘the carpenter’s son.” Eventually, the physician became terminally ill. During the weeks before his death, he became very agitated. He remarked to the person attending him, “I’m a dying man, and what affects me most of all is that I must be judged by the carpenter’s son!” That doctor faced the terrible future that awaits all who reject Christ. Yet, even in his last conscious moments, if he had trusted Jesus as Savior he could have found peace and received eternal salvation. What will you do with Jesus? Neutral you cannot be; Someday your heart will be asking, “What will He do with me?” —Simpson Everyone must choose—Christ or condemnation. Acts 17:22-34 Christmas In Tokyo By David C. McCasland The One whom you worship without knowing, Him I proclaim to you. —Acts 17:23 On Christmas Eve 2003, noted painter Makoto Fujimura gathered with other artists for a party at Sato Museum in Tokyo. Many had donated their works for a benefit exhibit to raise money for children in Afghanistan. After the meal, Mr. Fujimura, an ardent Christian who lives in New York, shared some words about the true meaning of Christmas and their opportunity as artists to create works that help bring hope into the world. Reflecting on that event, Fujimura wrote: “I was convinced, that evening in Tokyo, that Jesus invited Himself to be among artists who may not even know His name. Some of these artists, I suspect, have already sensed His presence in their studios as they labored to create peace via their paintings. All gifts of creativity, like the Magi’s [star], point straight to a stable in Bethlehem.” Paul said that God is at work among people of all nations “so that they should seek the Lord, in the hope that they might grope for Him and find Him, though He is not far from each one of us; for in Him we live and move and have our being” (Acts 17:27-28). The star shines forth in its glory bright To lighten the gloom of earth’s darkest night; And Calvary’s Christ will still impart His comfort and love to the needy heart. —Richey This Christmas, be alert for the work and presence of Jesus. Acts 17:22-31 Common Ground By Dennis Fisher That I might win those who are without law. —1 Corinthians 9:21 Roman emperors are not generally remembered for their wisdom, but there are a few exceptions. One great thinker was Marcus Aurelius, emperor of Rome from AD 161 to 180. Gifted with a brilliant mind, he was one of the great intellectual rulers in Western civilization. Although he never became a convert to the new faith that would be called Christianity, he displayed remarkable insight. His wisdom reflects the law of God written in the heart of someone who did not have God’s Word (Rom. 2:14-15). For example: • The happiness of your life depends on the quality of your thoughts. • You have power over your mind—not outside events. • Your life is what your thoughts make it. These words sound similar to Proverbs 23:7, “As [a person] thinks in his heart, so is he.” We can learn helpful principles from non-Christians and use their beliefs as common ground for sharing the gospel. When Paul stood on Mars Hill addressing some of the leading intellectuals of his day, he did not belittle their beliefs but established common ground with them and then gave the gospel (Acts 17:26-28). What common ground do you share with your friends? Books read Hobbies Travel Children Sports Upbringing Work A grief experience Military service A faith worth having is a faith worth sharing. Acts 17:22-31 A Spiritual Journey By Dennis Fisher You turned to God from idols to serve the living and true God. —1 Thessalonians 1:9 The miracles that God worked through Moses challenged the many gods of Pharaoh. Yet, in another time, there was a Pharaoh who promoted the belief in one deity. Pharaoh Akhenaten pointed to the rising and setting sun as the great deity who gave life to the earth. His religious symbol for Aton, the sun god, was represented by a single disc of light with emanating rays. Though this Pharaoh’s idea came closer to the one God of the Bible, it was still idolatry. When Paul addressed the people in Athens, he was grieved by the idolatry in that city. Yet he used the people’s imperfect understanding of God to point them to the God of Scripture. Of their efforts in trying to find God, Paul said: “God, who made the world and everything in it, since He is Lord of heaven and earth, does not dwell in temples made with hands” (Acts 17:24). In our increasingly pluralistic world, the people around us may worship a multiplicity of deities. Yet their spiritual journey need not end there. We never know when someone might be moving toward the kingdom of God. Following the example of Paul, we should respect a person’s religious background, watch for spiritual receptivity, and then point him or her to the one true God of Scripture. A Prayer: Dear Lord, help us to lead the lost away from all that is false. And to lead them to You—the one and only God— who alone offers true life. Amen. The One True God Read: Acts 17:16-34 Every tongue should confess that Jesus Christ is Lord, to the glory of God the Father. —Philippians 2:11 The Pantheon in Rome is a magnificent circular structure that was built in 27 BC and completely reconstructed by the emperor Hadrian about ad 120. Its purpose was to unite the conquered peoples of the empire by providing a central place for their gods. When Christians were offered a niche for a statue of Jesus, they replied, “Never! He cannot stand beside gods that are not true.” In AD 609 the Pantheon became a Christian church. Centuries later, a British lecturer visited Rome and found that all the niches around the wall were empty except one. It contained a statue of Jesus. This reminds me that Jesus Christ has no equal in the world. He stands out from all others. For that reason, Christianity is both the most exclusive and inclusive religion of all. Christ said that He Himself is the truth and the only way to God (Jn. 14:6). But forgiveness of sin and knowledge of the true God are available to all who put their faith in Christ and His atoning death. It’s no wonder that Paul could not remain silent when he saw an altar in Athens addressed “to the unknown god.” He is the way, the truth, the life— That One whose name is Jesus; There is no other name on earth That has the power to save us. —Sper You can have tons of religion without one ounce of salvation. Acts 17:22-34 The One whom you worship without knowing, Him I proclaim to you. --Acts 17:23 Man gropes his way through life's dark maze, To gods unknown he often prays, Until the day he meets God's Son -- At last he finds the Living One! --DJD In creation, God shows us His hand; in redemption, He shows us His heart. God did this so that men would seek him and perhaps reach out for him and find him. - Acts 17:27 TODAY IN THE WORD Tracing one’s family tree is a popular hobby for many Americans. In fact, in 2001, the U.S. Senate passed a resolution declaring October as Family History Month. It stated, “Within the last month some 14,167,329 people researched their family history and 24 million people have used the Web and e-mail to locate or hunt for family or friends.” Kim Farah, a spokesperson for the Family History Library, says that it touches a fundamental need: “It crosses faith and cultures. The positive benefits of knowing our heritage . . . gives us a sense of responsibility and self-esteem.” As believers, our self-esteem can and should be directly linked to our relationship to God. In today’s passage, Paul is giving a speech in Athens, a city filled with idols (v. 16). Paul stressed the distinction between being religious and knowing the true God, and he detailed how his own God was the one true God who created the heaven and the earth (vv. 23-24). This God is not “served by human hands” (v. 25). In other words, God does not need us in order to survive. He made us and made the world—what could He need? Yet, in this passage, Paul revealed what God desires. God made all of this “so that men would seek him” (v. 27). God loves us, but He does not manipulate our minds and hearts. He made us, and it is His desire that we would want to know Him, to find Him, and to have a relationship with Him. He does not view us as puppets on His string. “For in him we live and move and have our being” (v. 28). Our heritage is directly linked to the divine Creator. It is natural for offspring to want to know their parents. It is natural, then, that since we are God’s offspring, we will want to find our image in Him. Only in God—not in our own accomplishments, possessions, personality, or family history—can we find the source of our true identity. APPLY THE WORD What part of you resembles your ancestors? You might have your mother’s eyes or your grandfather’s nose; those attributes are an unmistakable link to your heritage. Spend some time today considering what attributes you have that link you to God, your heavenly Father. Your list might include patience with a difficult loved one, generosity toward the needy, or forgiveness of someone who hurt you. Pray that the Holy Spirit will strengthen you as you mature to look more like your Father every day. Acts 17:23 “For while I was passing through and examining the objects of your worship, I also found an altar with this inscription, ‘TO AN UNKNOWN GOD.’ Therefore what you worship in ignorance, this I proclaim to you. devotions or, gods that ye worship. Romans 1:23-25; 1Corinthians 8:5; 2Thessalonians 2:4 To the unknown - Psalms 147:20; John 17:3,25; Romans 1:20-22,28; 1 Corinthians 1:21; 2 Corinthians 4:4-6; Galatians 4:8,9; Ephesians 2:12; 1 Timothy 1:17; 1 John 5:20 ignorantly Acts 17:30; Psalms 50:21; Matthew 15:9; John 4:22; 8:54 Acts 17 Resources - Multiple Sermons and Commentaries Acts 17:22-24 Getting to Know the Unknown God, Part 1 - John MacArthur PAUL BEGINS TO MAKE KNOWN THE UNKNOWN GOD! Steven
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Robertson says "Paul gives an illustration of their religiousness from his own experiences in their city." While I was passing through and examining the objects of your worship - Notice that Paul was where the pagans were! Too often believers especially as they mature in the Christian life tend to congregate with believers ("holy huddle") and lose their connections with the lost of this world. Paul went where the people lived and worked (the agora). As stated above Paul does not say that he was deeply provoked in his spirit by their idolatry which in fact was the case when he had arrived. That would probably put them on the defensive! And in fact he does not use the word idols but refers to them as objects of your worship. Examining (333)(anatheoreo from ana = emphatic + theoreo = to view) means view or behold attentively. Present tense = Paul was continually "checking out" the objects. Paul was looking carefully at these objects with much mental thought! He was serious and did not just (as we say) "blow them off!" Perhaps he was gleaning ways he could appeal to them. The only other NT use is Hebrews 13:7. And why is examining so important? He was taking time to know the city and the people which is critical if you want to talk to them intelligently! He looked for some way to connect to them, to make a bridge from their materialistic, cultured world to the Gospel message. Objects of Worship (4574)(sebasma from sebazomai = to worship, venerate) "something that relates to devotional activity" (BDAG), an object of worship or veneration, a thing worshipped. The only other use is 2 Th 2:4 where the Antichrist "opposes and exalts himself above every so-called god or object of worship." In Athens their main objects of worship were Zeus and Aphrodite, but they also had objects of worship to abstract concepts such as justice, modesty, energy, and virtue. As we might say today, the Athenians were trying to cover all the bases to make sure they did not miss any gods! I also found an altar with this inscription, ‘TO AN UNKNOWN GOD.’ - (or unknowable god which is less preferable) The altar (see another pix) is located on Palatine Hill, Rome, where once stood the palaces of the Caesars. It dates from about 100 B.C. and has the same inscription Paul encountered at Athens To the unknown God (Agnosto Theo). This is simply another substantiation (as if it was needed) that the Bible is God's fully inspired, inerrant, eternal, omnipotent Word. Brian Bill on to an unknown god - There were a number of these in Athens. Here’s the background: Several centuries before this, a plague had hit the city and a man from Cyprus advised them to take a flock of black and white sheep to the Areopagus and let them go. Wherever a sheep stopped, they would kill the sheep and offer it on the nearest altar. If there was no altar nearby, they built one and dedicated it to “the unknown God.” The plague eventually lifted and the altars stayed. They attributed their deliverance to one of the “unknown gods.” Evidently, Paul found one of these altars and used it as his opening illustration. Think about this for a moment. 30,000 altars in one city and still they weren’t sure they had enough. When you don’t know the true God, you always turn to idols. And not just one, but to many of them, because one is never enough. Some of our friends and neighbors have idols as well though they might not be the kind you can see on a shelf in their house they might be a little more hidden than that. Brothers and sisters, are you spending enough time with non-Christians? Do you know what their interests are? Do you know what they are concerned about? Do you know those things that make them happy? The things that make them cry? Have you discovered any idols in their hearts? Be contemporary up-to-date with your neighbors, co-workers and extended family members. (Sermon) Related Resource: An Unknown God - Wikipedia Illustration - Elvis was apparently fond of wearing lots of gold jewelry from various religions. When someone asked him why he wore things from so many different beliefs, he said something like, “Just coverin’ all my bases. Uh-huh!” Robertson on to an unknown God - Paul was quick to use this confession on the part of the Athenians of a higher power than yet known to them. So he gets his theme from this evidence of a deeper religious sense in them and makes a most clever use of it with consummate skill. (Word Pictures in the New Testament)
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Robertson - Paul here touches God‘s Providence (See The Providence of God). God has revealed himself in history as in creation. His hand appears in the history of all men as well as in that of the Chosen People of Israel. John
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Robertson notes that Paul's "three verbs (live...move...exist) form an ascending scale and reach a climax in God (life, movement, existence). Ray Pritchard - “For in him we live and move and have our being” (v. 28). I fear that these words are so familiar that they will lose their force. Let’s consider each phrase separately. Your life is not really yours—it comes from God and he can take it back any time he wants. 1) “In him we live.” Our very life is held in God’s hand. Do you understand you are completely dependent on God for the life you possess? Your life is not really yours—it comes from God and He can take it back any time He wants. James 4:14 reminds us that life itself is like a vapor that appears for a brief moment and then vanishes away. Anyone who has ever blown hot breath on a cold windowpane knows you have to work fast to write your name in the vapor before it disappears. That’s your life—all 70 or 80 years of it. It’s a vapor that begins to disappear the moment you are born. Sometimes we forget how fragile life can be. This week someone reminded me that there is a thin line between where you are right now and utter catastrophe. Just one phone call and your life could be changed forever. Things happen so quickly—a speeding car, a stray bullet, a sudden stroke, an unexpected heart attack, and people are saying, “Doesn’t she look so natural?” (Ed: He's speaking of the corpse in the coffin!) Sometimes the line is so thin as to be nonexistent. If you want to know what your life is like, go to the cemetery and look at any headstone. There is a name, two dates and a dash. That’s what you get when you die: a little “-” to summarize your whole earthly existence. We move because He first moves in us. 2) “In him we move.” Raise your arm above your head. Now wave it around. What made your arm move? Your muscles did. Who told the muscles to move? The electrical impulses did. Where did those impulses come from? From the brain through the nervous system. How does that all work? I’m not sure but the scientists can explain it. Now here’s the important question: Where did the power come from to make all that happen? It comes from God. You cannot move a hand or a foot or open your mouth to speak unless God gives you the strength to do it. We move because He first moves in us. 3) “We have our being.” Have you ever wondered why you are you the way you are? (Your friends have probably wondered that from time to time.) Where did your personality come from? Who gave you your unique genetic blueprint? We know that inside each cell in your body is a DNA code that contains every secret to your physical existence. For one person it reads: Blue eyes, brown hair, 5’7”, good at tennis, bad at math, with a tendency to overeat, and a birthmark above your right knee (plus a few million other details). Everything about you is in your DNA—that double-helix code that contains all your secrets. Who arranged your DNA? God did. That’s what Psalm 139:13 means when it says he knit you together in your mother’s womb. The things that make you unique come from God. (Acts 17:26-28 How God Reveals Himself to Us) Holman Apologetics Commentary on In Him we live and move and exist - Some have thought that Paul’s statement here implies pantheism (all is god) or panentheism (all is in god), but such thought was foreign to Paul, a theologically trained Jew. Paul’s point is that we are all accountable to God because we live in his world, the universe he created and governs. Every human being lives in God’s presence and by his enablement, whether they recognize it or not. As such, they are and will be accountable to him. As even some of your own poets - Paul is not quoting these pagan poets because they were prophets or to suggest that their teachings were from God, but because their words expressed a Biblical truth. Paul quotes these familiar poets to build a bridge to his audience. As
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Robertson observes that Paul is a proclaimer "of a God, both old and new, old in that they already worship him, new in that Paul knows who he is. By this master stroke he has brushed to one side any notion of violation of Roman law or suspicion of heresy and claims their endorsement of his new gospel, a shrewd and consummate turn. He has their attention now and proceeds to describe this God left out of their list as the one true and Supreme God." Worship (present tense)(2151)(eusebeo) means conducting oneself with reverent regard for divinity. BDAG says eusebeo "refers to a sense of awesome obligation arising within a system of reciprocity in which special respect is showed to those who have the greatest investment in one’s well-being, such as deities and parental figures." In 1 Ti 5:4 the sense is to "practice piety in regard to their own family." In other words "show special respect for the members of one’s own household" (BDAG) Ignorance (present tense)(50)(agnoeo from a = not + noéo = perceive, understand) not have information about, to not know, to not understand (Mk 9:32, Lk 9:45), to be unaware of, to not recognize (Ac 13:27), to be ignorant of (to lack information concerning something). Proclaim (2605)(kataggello from kata = an intensifier, down + aggelos = messenger and aggello = to declare, report) literally means to "declare down". It means to announce, with focus upon the extent to which the announcement or proclamation extends and so to proclaim throughout. It means to declare plainly, openly and loudly! It was used of solemn religious messages. Webster adds that our English "proclaim" (from pro = before + clamare = to cry out) means to "declare publicly, typically insistently... in either speech or writing... and implies declaring clearly, forcefully, and authoritatively." (Merriam-Webster's Collegiate Dictionary) Present tense of kataggello points to an action in progress. Can you not even now hear Paul's voice announcing boldly in the Spirit in the agora? O to be so continually Spirit filled that we are "always ready to make a defense to everyone who asks you to give an account for the hope that is in you, yet with gentleness and reverence." (1 Pe 3:15-note). What Is Your Style of Evangelism? Source unknown A true heart of compassion will let those on the way to destruction know they can escape, but the only escape is through Jesus Christ. We need to tell people they're in trouble with God and that God alone has provided a way to escape. But How? Do we all have to share the same way? No, the unbelieving world is made up of a variety of people: young, old, rich, poor, educated, uneducated, urban, rural, with different race, personalities, values, politics, and religious backgrounds. It's going to take more than one style of evangelism to reach such a diverse population! So what is your style? 1. Confrontational? (Acts 2) Repent and be baptized, save yourselves from this corrupt generation. 2. Intellectual? (Acts 17) Paul debated with the philosophers on Mars Hill to convince them. 3. Testimonial? (John 9) One thing I do know. I was blind but now I see! 4. Relational? (Mark 5) Go home to your family and tell them how much the Lord has done for you. 5. Invitational? (John 4) The Samaritan woman at the well begged the people of the city to come and hear Jesus for themselves. 6. Serving? (Acts 9) Dorcas impacted her city by doing deeds of kindness. Don't ever think you're a second class Christian because you don't proclaim Christ like Peter or Paul. Discover your own method. Then get out of your chair and use it, for the Glory of God. Live by faith, not fear!!! Evangelistic Activities in Acts Greek Term - Lexical Meaning- Scripture References anaggello report, announce Acts 14:27; 15:4; 20:20, 27 apaggello proclaim, report Acts 26:20 apologeomai defend oneself Acts 25:8; 26:1 apophtheggomai declare boldly Acts 2:14; 26:25 diakatelegchomai defeat, refute Acts 18:28 dialegomai discuss Acts 17:2, 17; 18:4, 19; 19:8, 9; 20:7; 24:25 diamarturomai warn Acts 2:40; 8:25; 10:42; 18:5; 20:21, 24; 23:11; 28:23 didasko teach Acts 11:26; 15:35; 18:11, 25; 20:20; 21:21, 28; 28:31 ektithami explain, set forth Acts 18:26; 28:23 exageomai explain, interpret Acts 15:12 epistarizo strengthen Acts 14:22; 15:32, 41; 18:23 euaggelizo preach the gospel Acts 5:42; 8:4, 12, 25, 35, 40; 11:20; 13:32; 14:7, 15, 21; 15:35; 16:10; 17:18 kataggello proclaim Acts 4:2; 13:5; 15:36; 16:17; 17:3, 13 karusso preach, announce Acts 8:5; 9:20; 10:42; 19:13; 20:25; 28:31 laleo speak Acts 2:11; 4:1, 20, 29, 31; 5:20, 40; 8:25; 9:29; 11:19; 16:6, 13; 17:19; 18:9, 25; 26:26 leitourgeo render service to God Acts 13:2 martureo bear witness, testify Acts 23:11 marturomai testify Acts 20:26; 26:22 martus witness Acts 2:32, 3:15; 5:32; 10:39; 26:16 hodageo lead, guide, instruct Acts 8:31 parakaleo appeal to Acts 2:40; 11:23; 14:22; 15:32; 16:40; 20:1 parrasiazomai speak fearlessly Acts 9:27, 28; 13:46; 14:3; 18:26; 19:8; 26:26 peitho convince Acts 13:43; 17:4; 18:4; 19:8, 16; 28:23 proskartereo be busily engaged in Acts 2:42; 6:4 stasis dispute, argument Acts 15:2 stereoo make strong, make firm Acts 16:5 suzateo dispute, debate, argue Acts 6:9; 9:29 sumballo converse Acts 17:18; 18:27 sumbibazo prove, offer proof Acts 9:22 huparetas servant, helper Acts 26:16 SOURCE - Carl B. Hoch, Jr., All Things New, (Baker Books, Grand Rapids; 1995), pp. 228-231 How Paul Witnessed As a Christian, do you know how to communicate the message of Christ to the different audiences you encounter? Or do you use the same old formula time after time, no matter who is listening? For that matter, do you remain silent when you have the opportunity to speak up for Christ, because you simply don’t know what to say? Paul had no prepackaged gospel message. He varied his approach with the situation. He was as aware of the differences between his audiences as he was of the content of his faith. Acts records numerous encounters, among them: (1) Jews in the synagogue at Antioch of Pisidia (Acts 13:14–43). • Paul reviewed the history of the Jewish faith, summarizing it from the Old Testament (Acts 13:17–22). • He told how that history led to Jesus (Acts 13:23–37). • He pointed out his audience’s need to accept Jesus as their Messiah (Acts 13:38–41). • He responded to their resistance by clearly explaining the alternative (Acts 13:46–48). Result: • Many chose to follow the way of Christ (Acts 13:43). • Others reacted negatively and opposed Paul (Acts 13:45). • Troublemakers incited city leaders to persecute Paul and his companions (Acts 13:50). (2) Intellectuals at Athens (Acts 17:16–33). • Paul prepared by observing and reflecting on their culture (Acts 17:16). • He addressed them on their own turf, the Areopagus (Acts 17:19, 22). • He established common ground, beginning with what was familiar and meaningful to them (Acts 17:22–23a, 28). • He bridged to a description of God as the Creator and sustainer of life, distinguishing Him from the pagan idols that the Athenians worshiped (Acts 17:23b–29). • He challenged them to repentance and appealed to the resurrection of Christ as proof that what he was telling them was true (Acts 17:30–31). Result: • Some mocked (Acts 17:32). • Some wanted to hear more (Acts 17:32). • Some believed (Acts 17:34). (3) An angry mob in Jerusalem (Acts 21:27–22:21). • Paul built a bridge by reminding them of his own Jewish heritage (Acts 21:30). • He reminded them that he, too, had once detested Jesus’ followers; in fact, he had persecuted them (Acts 22:4–5). • He explained the process by which he had changed his mind and joined a movement that he once opposed (Acts 22:6–17). Result: • Already at fever pitch (Acts 21:27–30), the crowd erupted violently, demanding Paul’s death (Acts 22:22–23). (4) High officials in a Roman court (Acts 26:1–32). • Paul described his religious heritage (Acts 26:4–5). • He related his view of his opponents’ charges against him (Acts 26:6–8). • He recalled his previous opposition to Jesus’ followers (Acts 26:9–11). • He recounted his own life-changing encounter with Christ (Acts 26:12–19). • He explained the fundamentals of Jesus’ message and the implications for his non-Jewish listeners (Acts 26:20–23). Result: • The rulers listened carefully (Acts 26:24, 31–32). • They challenged his application of the gospel to them (Acts 26:24, 28). • They passed him on in the Roman judicial process, thereby foiling a Jewish plot against him (Acts 26:31–21). The gospel itself is forever the same, but as Christ’s followers we are called to shape our message to fit our various audiences. How do your coworkers and friends differ from each other? (Ed: Have you even taken time to study them that you might have a point of common ground? Are you as convicted as I am! How selfish and/or indifferent we often are, those of us who do not have to worry about our eternal destiny!) What effect should that have on your life and message for them? (Ed: Convict us and enable us to be bold in Your Power Holy Spirit! Amen) What aspects of the good news would they most likely respond to? Do you know how they view faith? (Shame on us if we answer "No" to this question! How can we not care when they are but one heartbeat away from eternal separation of our great and holy God?!) Why not ask them—before you speak? (Ed: And remember your conduct has already been preaching the power of the Gospel to them! Has it been an "accurate sermon?" Or do you need to ask their forgiveness for conduct unbecoming to a Gospel believer?) Source unknown Learning the Language Read: Acts 17:22–32 As I walked around and looked carefully at your objects of worship, I even found an altar with this inscription: to an unknown god. Acts 17:23 I stood before the gathering at a small Jamaican church and said in my best local dialect, “Wah Gwan, Jamaica?” The reaction was better than I expected, as smiles and applause greeted me. In reality, all I had said was the standard greeting, “What’s going on?” in Patois [pa-twa], but to their ears I was saying, “I care enough to speak your language.” Of course I did not yet know enough Patois to continue, but a door had been opened. Before you tell others about Christ, let them see how much you care. When the apostle Paul stood before the people of Athens, he let them know that he knew their culture. He told them that he had noticed their altar to “an unknown god,” and he quoted one of their poets. Of course, not everyone believed Paul’s message about Jesus’s resurrection, but some said, “We want to hear you again on this subject” (Acts 17:32). Acts 17:24 “The God Who made the world and all things in it, since He is Lord of heaven and earth, does not dwell in temples made with hands; that made Acts 17:26-28; 4:24; 14:15; Ps 146:5; Isaiah 40:12,28; 45:18; Jeremiah 10:11; 32:17; Zechariah 12:1; John 1:1; Hebrews 1:2; 3:4 seeing Genesis 14:19,22; 2Kings 19:15; Psalms 24:1; 115:16; 148:13; Jeremiah 23:24; Daniel 4:35; Matthew 5:34; 11:25; Luke 10:21; Revelation 20:11 dwelleth Acts 7:48; 1 Kings 8:27; 2 Chronicles 2:6; 6:18; Isaiah 66:1; John 4:22,23 Acts 17 Resources - Multiple Sermons and Commentaries Acts 17:22-24 Getting to Know the Unknown God, Part 1 - John MacArthur Isaiah 40:12 Who has measured the waters in the hollow of His hand, And marked off the heavens by the span, And calculated the dust of the earth by the measure, And weighed the mountains in a balance And the hills in a pair of scales?...15 Behold, the nations are like a drop from a bucket, And are regarded as a speck of dust on the scales; Behold, He lifts up the islands like fine dust. Isaiah 40:28 Do you not know? Have you not heard? The Everlasting God, the LORD, the Creator of the ends of the earth Does not become weary or tired. His understanding is inscrutable. Play Do You Not Know? (Scroll Down)? Isaiah 45:18 For thus says the LORD, who created the heavens (He is the God who formed the earth and made it, He established it and did not create it a waste place, but formed it to be inhabited), “I am the LORD, and there is none else. GOD IS CREATOR OF THE COSMOS John MacArthur makes a great point - The best starting point for evangelizing pagans with no knowledge of the Scripture is to explain the power and Person behind the creation. Satan's invention of evolution cuts off that path of reason that leads to God. (MacArthur New Testament Commentary – Acts) THOUGHT - I would add that if you as a true follower have bought into the lie of evolution, then you have bought into the lie of Satan! And you need to beware if you teach this lie to your children, lest they develop a "resistance" to the truth of God as the Creator of everything! If you as a believer have "bought" into evolution, I pray you take a moment to read Ken Ham's online book The Lie: Evolution. And remember that if your children are attending a public school, you need to be aware that most public schools are required by law to teach evolution only! Whoever said Satan plays fair! You need to counter this anti-Biblical, anti-creation bias with lots of time in the book of Genesis with your children (especially before the enter the public schools), even claiming God's immutable promise in Isaiah 55:11! In fact you might even want to take your children to Kentucky to visit the Ark Encounter (Wikipedia background). The God Who made the world - Notice carefully not "a God" but "the God," the one and only God is the implication of using the definite article (ho = "the") in the Gree sentence. God is THE Creator of the Cosmos (komsos). As the Creator, God could not be contained which was a problem for these pagans who struggled with a God Who could not be seen or depicted in some way. Since Jehovah transcends Creation, nothing material can represent Him. God is infinite whereas the Greek gods were finite. Related Resources: Is religious iconography considered idolatry? What is an icon? What is iconoclasm? What is the Greek Orthodox Church? Do Catholics worship idols / practice idolatry? This teaching contradicted the Epicureans who believed matter was eternal and therefore had no creator, and it contradicted the Stoics, who were pantheists and as such they believed God was part of everything and could not have created Himself. John Stott adds that "This view of the world is very different from either the Epicurean emphasis on a chance combination of atoms or the virtual pantheism of the Stoics." That God is Creator echoes throughout the pages of Scripture. How blessed is he whose help is the God of Jacob, Whose hope is in the LORD his God; Who made heaven and earth, The sea and all that is in them; Who keeps faith forever; (Psalm 146:5-6-note) Who has measured the waters in the hollow of His hand, And marked off the heavens by the span, And calculated the dust of the earth by the measure, And weighed the mountains in a balance, And the hills in a pair of scales? (Isa 40:12) (Comment: The entire universe is on a miniature scale when compared to God the mighty Creator.) See also Ge 1:1; Is 40:28; 45:18; Jer 10:12; 32:17; Jon 1:9; Zec 12:1; Eph 3:9; Col 1:16; Rev 4:11; 10:6 Jack Arnold - Notice very carefully how Paul approaches this sermon. He does not argue from the viewpoint of their religion or philosophy. He does not begin with some first principle or talk about presuppositions. He begins with divine revelation. He assumes the existence of God, and while he does not quote the Old Testament, Paul does use correct biblical and theological concepts about God. He started his sermon by talking about the God of revelation. The world is not left to chance or to some impersonal Fate. The world was created by an all-wise, all-powerful and loving God. Matter is not eternal but is made by a sovereign God. Furthermore, God is the Maker, not the thing made. God is not created by man in sticks and stones but it is God who made man and everything else that exists in this universe. God is not a projection of man but God is greater than man, transcendent above His universe. (Sermon) World (2889)(kosmos) first of all speaks of order, an orderly arrangement, something well-arranged. In can have the sense of that which serves to beautify through decoration (1 Pe 3:3). BDAG points out that Paul used a term that would have been very familiar to his educated hearers for it meant "the sum total of everything here and now, the world, the (orderly) universe, in philosophical usage (so, acc. to Plutarch., Mor. 886b, as early as Pythagoras; certainly Heraclitus....)" Gilbrant adds that "Originally kosmos (see Wikipedia) denoted “building” or “construction,” but it soon acquired a far wider usage. Kosmos indicates the presence of “order” and “arrangement,” or “organization.” The word can represent an arrangement by rank or a battle configuration. Later, kosmos came to describe ornaments and jewelry, especially those used by women (Guhrt, “Earth,” Colin Brown, 1:521). It is possible that the use of the term to describe the adornment of women—“sparkling jewelry”—may be related to the use of the term in relation to the “starry sky,” the universe, and the order which may be observed there. In Greek philosophy contemplation about the origin of the kosmos became a principal pastime. Kosmos represented the total world system, but it also indicated various parts of this system. But principally the kosmos was the all-embracing cohesive order which prevented the world from chaotic dissolution (ibid.). The different schools of thought had their own unique opinions of kosmos. Plato taught that the kosmos was formed by a demiurgos, a creator or “energizer” (ibid.). Later, gnosticism shaped this idea further so the evil, material universe was seen as a work of a demiurge who was different from God and distinct from Him. Aristotle’s worldview, which persisted for several thousand years within European culture, understood the kosmos to be the earth surrounded by a series of lower and higher spheres (ibid.). The Stoics appropriated from Oriental astrology the idea of an eternal cycle of catastrophe followed by restoration (apokatastasis [600]). The dualism of Neoplatonism sharply defined the distinction between the material present kosmos and the original true kosmos which was the prototype of the present (ibid., 1:521,522). Such dualistic tendencies became fully developed as a result of the invading Oriental cosmologies which penetrated at virtually every level of thought. The former unity of the kosmos seen in Hellenism breaks apart into two different regions: the lower parts of the earth and the higher parts of the sky (ibid.). In gnosticism this two-part universe is totally separate and distinct. To the Gnostics the kosmos is an evil creation produced by demonic forces that originated in the regions of darkness. The material universe is not understood to be a copy of an original prototype; rather, it is viewed as an evil imitation and distortion of this. The separation between the immaterial God and the material kosmos is absolute. The material kosmos is a prison for preexistent souls who long for deliverance (ibid.).(Complete Biblical Library Greek-English Dictionary) Robertson - Not a god for this and a god for that like the 30,000 gods of the Athenians, but the one God who made the Universe (kosmos on the old Greek sense of orderly arrangement of the whole universe). All the details in the universe were created by this one God. Paul is using the words of Isaiah 42:5. The Epicureans held that matter was eternal. Paul sets them aside. This one God was not to be confounded with any of their numerous gods save with this “Unknown God.” GOD IS RULER OF THE EARTH Since He is Lord of heaven and earth, does not dwell in temples made with hands - What is Paul saying here? In essence He is saying God is in charge, in sovereign control of the universe. He cannot be represented by idols men have crafted, whether known by a name or unknown. Paul flatly declares that God did not live in any of the many temples scattered throughout Athens. THOUGHT - God is apart from these so-called idols and idol temples and is totally unlike them. How foolish to think that something finite could contain the infinite. There is an exception and it is incredible that God has chose to permanently inhabit His children (Jn 14:17, 1 Cor 6:19, 20+). Of course He is still infinite, but He has chosen to make our bodies temples of the Holy Spirit (and of course the Trinity - Son = Col 1:27, Father = Jn 14:23, 1 Jn 4:15). Does this not make us take pause regarding for what purpose we choose to use His temple? Oh my, I am convicted! John
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Robertson adds "prosdeomai = to want besides, old verb, but here only in the N.T. This was strange doctrine for the people thought that the gods needed their offerings for full happiness. This self-sufficiency of God was taught by Philo and Lucretius, but Paul shows that the Epicurean missed it by putting God, if existing at all, outside the universe." (Acts 17 - Robertson's Word Pictures in the New Testament) Since He Himself gives to all people life and breath and all things - Paul is explaining why God does not need anything. He is the Giver of everything. How could such a God need anything? And of course the ultimate gift God gives is physical (and spiritual) life (and breath). Paul writes "For from Him and through Him and to Him are all things (HOW MANY THINGS?). To Him be the glory forever. Amen." (Ro 11:36) Writing to Timothy Paul said "Instruct those who are rich in this present world not to be conceited or to fix their hope on the uncertainty of riches, but on God, Who richly supplies us with all things to enjoy." (HOW MANY THINGS?) (1 Ti 6:17) And God is not just good to those who are in His family (John 1:12), but to all of mankind for Jesus said that God the Father "causes His sun to rise on the evil and the good, and sends rain on the righteous and the unrighteous." (Mt 5:45). Jack Arnold - The true God has providential control over His world, for, because of Him. men live and draw every breath. All men, whether they recognize it or not, are dependent on God for their very existence, and it is He who gives His creatures all things. How arrogant and stupid it is for men to declare their independency of God. With one simple command God can stop a man's breathing and snuff out his life! (Paul and the Philosophers Acts 17:16-34) Breath - This is the only occurrence of "breath" in the New Testament. The Greek word pnoe occurs elsewhere only in Acts 2:2, speaking of the Holy Spirit coming as a "rushing mighty wind." Genesis 2:7 Then the LORD God formed man of dust from the ground, and breathed into his nostrils the breath of life; and man became a living being. Da 5:23-note (Daniel to Belshazzar) But the God in Whose hand are your life-breath and your ways, you have not glorified. This was strange doctrine for the people thought that the gods needed their offerings for full happiness. This self-sufficiency of God was taught by Philo and Lucretius, but Paul shows that the Epicurean missed it by putting God, if existing at all, outside the universe. This Supreme Personal God is the source of life, breath, and everything. Paul here rises above all Greek philosophers. Paul brushes aside the necessity, let alone appropriateness, of idolatrous worship servicing the divine nature by affirming that, conversely, it is God who gives all men life and breath and everything else (Ge 1:29; 2:7; 9:3; Isa 42:5; Acts 14:17). What good news Paul had for the Epicureans and Stoics living as they did under impersonal chance or inexorable fate! Behind or within reality stands neither of these but rather a gracious, personal Creator, Ruler and Sustainer of all. For modern scientific humanity, living as it does within an impersonal universe that has evolved quite by “chance” from the big bang to the last whimper of a dark and frigid night without starfire, Paul’s message is also very good news. And for postmodern humanity this gracious, personal God breaks the bonds of pantheistic “karma.” Related Resources: The Self-Sufficiency of God - A W Tozer Self-Sufficient God - AllAboutGOD.com Acts 17:25 Grace, Mercy, And Peace By Albert Lee Bless the Lord, . . . who crowns you with lovingkindness and tender mercies. —Psalm 103:1,4 The words grace and peace are found in all of Paul’s greetings in his New Testament letters to the churches. And in his letters to Timothy and Titus, he also includes mercy: “Grace, mercy, and peace from God the Father and Christ Jesus our Lord” (2 Tim. 1:2). Let’s examine each of these words. Grace is what our holy God gives that we, as sinful people, don’t deserve. In Acts 17:25, we learn that “He gives to all life, breath, and all things.” His gifts include our very next breath. Even in our darkest hour, strength is given by God so that we can endure. Mercy is what God withholds that we do deserve. In Lamentations 3:22, we read, “Through the Lord’s mercies we are not consumed.” Even when we’re wayward, God gives time and help for us to turn back to Him. Peace is what God brings to His people. Jesus said: “Peace I leave with you, My peace I give to you; not as the world gives do I give to you” (John 14:27). Even in the worst of times, we have inner tranquillity because our God is in control. He giveth more grace when the burdens grow greater, He sendeth more strength when the labors increase; To added affliction He addeth His mercy, To multiplied trials, His multiplied peace. —Flint God’s grace is immeasurable, His mercy is inexhaustible, His peace is inexpressible. Acts 17:26 and He made from one man every nation of mankind to live on all the face of the earth, having determined their appointed times and the boundaries of their habitation, Genesis 3:20; 9:19; Malachi 2:10; Romans 5:12-19; 1Corinthians 15:22,47 having determined Acts 15:18; Deuteronomy 32:7,8; Job 14:5; Psalms 31:15; Isaiah 14:31; 45:21; Daniel 11:27,35; Hebrews 2:3 Acts 17 Resources - Multiple Sermons and Commentaries Acts 17:25-29 Getting to Know the Unknown God, Part 2 - John MacArthur CSB From one man He has made every nation of men to live all over the earth and has determined their appointed times and the boundaries of where they live, ESV And he made from one man every nation of mankind to live on all the face of the earth, having determined allotted periods and the boundaries of their dwelling place, KJV And hath made of one blood all nations of men for to dwell on all the face of the earth, and hath determined the times before appointed, and the bounds of their habitation; NET From one man he made every nation of the human race to inhabit the entire earth, determining their set times and the fixed limits of the places where they would live, NIV From one man he made every nation of men, that they should inhabit the whole earth; and he determined the times set for them and the exact places where they should live. NLT From one man he created all the nations throughout the whole earth. He decided beforehand when they should rise and fall, and he determined their boundaries. YLT He made also of one blood every nation of men, to dwell upon all the face of the earth -- having ordained times before appointed, and the bounds of their dwellings -- GOD IS MAKER OF EVERY ETHNOS The Greek word ethnos means nations or peoples. God created every ethnos! God is the originator of man! As John
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Robertson - What Paul affirms is the unity of the human race with a common origin and with God as the Creator. This view runs counter to Greek exclusiveness which treated other races as barbarians and to Jewish pride which treated other nations as heathen or pagan (the Jews were — laos the Gentiles — ethnē). The cosmopolitanism of Paul here rises above Jew and Greek and claims the one God as the Creator of the one race of men. The Athenians themselves claimed to be antochthonous (indigenous) and a special creation. Zeno and Seneca did teach a kind of cosmopolitanism (really pantheism) far different from the personal God of Paul. It was Rome, not Greece, that carried out the moral ideas of Zeno. Man is part of the universe (Acts 17:24) and God created (epoiēsen) man as he created (poiēsas) the all (Heb 11:3-note). (Acts 17 - Robertson's Word Pictures in the New Testament) Related Resources: How Many Races Did God Create? | Answers in Genesis What is the origin of the different races? - The Bible does not explicitly give us the origin of the different “races” or skin colors in humanity. In actuality, there is only one race—the human race. What does the Bible say about racism? - The first thing to understand in this discussion is that there is only one race—the human race. Caucasians, Africans, Asians, Indians, Arabs, and Jews are not different races. Rather, they are different ethnicities of the human race. GOD IS THE CONTROLLER OF WORLD HISTORY As someone has said all of history is His-Story! And similarly in the word sovereign, notice the word "reign!" God reigns over His world and is in full control. Having determined their appointed times - God sovereignly and wisely determines and orchestrates the rise and fall of every nation in the history of the world. In ways unknown, yet real, God raises nations up and puts them down, as He will in accordance with their faithfulness to His respective purposes for them (Deuteronomy 32:7, 8, 9). "Blessed is the nation whose God is the LORD" (Psalm 33:12-note). "The wicked shall be turned into hell, and all the nations that forget God" (Psalm 9:17-note). Deut 32:8; Job 12:23; Dan 4:35) As Daniel testified Let the name of God be blessed forever and ever, For wisdom and power belong to Him. It is He who changes the times and the epochs; He removes kings and establishes kings; He gives wisdom to wise men and knowledge to men of understanding. (Daniel 2:20,21+)
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Robertson on theios - To theion is strictly "the divine" nature like theiotēs (Romans 1:20) rather than like theotēs (Col. 2:9). Paul may have used to theion here to get back behind all their notions of various gods to the real nature of God. The Athenians may even have used the term themselves. ISBE (Revised) entry under "Deity" - DEITY [Gk. tó theíon] (Acts 17:29+); AV GODHEAD; [theiótēs] (Rom. 1:20+); AV GODHEAD; [theótēs] (Col. 2:9+); AV, NEB GODHEAD. These three closely related Greek terms are descriptive of the basic nature of God. They seem to vary but slightly in connotation. A. Tó Theíon. Tó theíon (theios) “the divine thing,” is derived from the adjective theíos, meaning “pertaining to God,” “divine” (2 Pet. 1:3f+). It signifies “God” in an impersonal sense. In Acts 17:29+, in Paul’s speech to Greek intellectuals on Mars Hill, the term tó theíon draws attention to the qualitative aspect of God. Paul demonstrates the Greeks’ shallow conception of God, seeking to heighten their receptivity to the revealed truth of the gospel of Christ. The term tó theíon was common in their discussions, being used to designate the deity apart from any reference to a particular god. Paul focuses attention upon that quality of “the divine” which distinguishes God from all else. English terms based on the word “divine,” however, are used too commonly and are therefore inadequate to set forth the connotation of tó theíon (see II. A, B below). The idea is more adequately represented by “the Deity,” so that an appropriate translation of Acts 17:29 might be: “It is inconceivable that ‘the Deity’ can be appropriately represented by the artistic talents of men working with mere earthly elements.” B. Theiótēs The term theiotes is an abstract noun closely related to tó theíon, derived from the same adjective, theíos. It is commonly understood as a summary term for the attributes of deity. However, the term merely “defines” with regard to essence, signifying “the quality of the divine,” that character which makes God God, and sets Him apart as worthy of worship. The Greeks used the term of their deities. Later it was applied to men by the Roman imperial cult as a term for the divinity of imperial majesty. It is rarely used in later Jewish works and occurs in biblical literature only in Wisd. 18:9 and Ro 1:20+. The term is not as impersonal as tó theíon, but its abstractness does not lend a readily discernible distinction. Its meaning is approximated by “deity,” perhaps “divineness.” In Ro. 1:20+ theiótēs is used of that nature of the Creator discernible to the mind by observation of the existing worlds. Verse 19 states, “For what can be known about God is plain to them, because he has shown it to them.” Verse 20 affirms that man’s mind is able to form a concept of the invisible nature of God by visual perception of the universe. The discernible features of His transcendent being (“his invisible nature”) are specifically His “eternal power” and “deity.” The universe displays the eternal power it took to bring the universe into existence; in addition it displays the divine character of the one who created it, i.e., His deity. Specific attributes are not in view in the term theiótēs, simply His quality of “Godness,” which depicts Him as worthy of worship. But men suppressed this truth in unrighteousness (v 18), and are without excuse, subject to the wrath of God revealed from heaven (v 20). They did not acknowledge “his deity” as it is discernible in the things He has created. C. Theótēs - Theotes is a kindred term (to theiotes), but is distinctive in that it is derived from the word “God” (theós). On this basis it is the most personal of the three terms (to theion - Acts 17:29+, theiotes - Ro 1:20+, theotes - Col 2:9+), and is nearly a name. Whereas tó theíon marks “the quality of deity,” and theiótēs connotes “that which makes God God,” theótēs signifies “the being of God.” Theótēs apparently denotes the utmost idea of God. On heathen lips it could do no more than designate their highest concept of God, “The Supreme Being.” In Col. 2:9+ Paul uses theótēs in declaring that “the whole fulness of deity dwells bodily” in Christ. Although it conveys the idea of a “being,” the use of “Divine Being” here would impersonalize the total expression, “the whole fulness of the Divine Being.” The term “deity,” or even “the Deity,” is likewise impersonal; furthermore, the connotation “being” is lacking. A term that better preserves the personal and qualitative aspect of theótēs is “godhead” (see III below). The total expression “the whole fulness of the Godhead,” then, signifies the sum of all that enters into the conception of “Godhead,” God in nature, character, and being. All this dwells in Christ “bodily,” i.e., in such a manner as to be shown in a bodily organism. Cf. Jn. 14:9, where Philip’s request that Jesus show them the Father was met by the Lord’s response, “He who has seen me has seen the Father.” II. English Terms In English the words most representative of these three Greek terms are “deity,” “divinity,” and “godhead.” A. Deity “Deity” means “divine character” or “nature” and is used of false gods as well as of the persons of the trinity. “Deity” is qualitative in its import. The expression “the deity of Christ” is much stronger than “the divinity of Christ,” probably because “divinity” is commonly applied to men and things. When used with the article, the resultant term “the Deity” becomes a designation of God the Supreme Being, although it can also be used of specific lesser deities. Hence, the term “deity,” when used with the article, is qualitative and somewhat personal in connotation. B. Divinity The term “divinity” is much like “deity” in that it refers to divine character or nature. But although it is used in connection with the persons of the trinity, it lacks the force of “deity.” These Latin derivatives bring into English the basic distinction created by the Latin fathers. Before the controversy about the deity of Christ, Latin had only the general term divinitas. The Latin fathers coined the term deitas as a distinctive rendering of the Gk. theótēs, and employed it to express the “deity” of the persons of the trinity. They, as well as the Greek fathers, needed unique terms to combat the attempt to ascribe to the Son and the Spirit a reduced “divinity.” This distinctiveness is largely preserved in English, although there is a tendency for “divinity” and “deity” to merge in meaning. C. Godhead The English term “godhead” was originally a synonym for “Godhead,” a word that has all but passed out of use. As manhood is that quality which makes a man a man, so godhead is that which makes God God. This significance, however, is not readily discernible in the term today. It is presently a somewhat neutral term for the essential being of God as unique. By prefixing the article, the term becomes an abstract way of saying “God.” In fact, the article prefixed to any of these terms, “the Deity,” “the Divinity,” or “the Godhead,” draws attention to the constitutive qualities that make God the kind of being we call “God.” In strength of affirmation, or personalizing force, “godhead” seems most substantial, with “deity” nearly as strong and “divinity” weakest in this regard. All are abstract terms, nearly synonymous in meaning, yet the context will often decide the choice of one word over another. III. Summary Since the context of Col. 2:9+ deals with the person of Christ, Paul apparently chose a term distinctive in that respect, theótēs. The contexts of Acts 17:29+ and Rom. 1:20+ emphasize the character rather than the person of God. The terms used are impersonal in connotation. Because of these differences in context and word derivation it is preferable to use distinctive English terms. “Deity” seems appropriate for the concept of tó theíon in Acts 17:29+ and for theiótēs in Rom. 1:20+, but inadequate for theótēs in Col. 2:9+. “Godhead” more adequately portrays the truth that all that constitutes God in person, character and being dwells in Christ the Son. Speaking of God in respect to His “Godness” the term “deity” is sufficient, but in reference to His person and/or being a designation with the word “god” seems preferable. (G. E. Montgomery) We ought not (Greek word for "not" means "absolutely not") - NLT paraphrases " we shouldn't think of God as an idol designed by craftsmen." J
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Robertson - It is a logical conclusion (οὐν [oun], therefore) from the very language of Aratus and Cleanthes. Ought (3784)(opheilo from ophéllo = heap up) means to owe something to someone. Literally it speaks of financial indebtedness and thus means to owe money, to be in debt, or to describe that which is due (Mt 18:28, Lk 7:41, 16:5, 7, Philemon 1:18). The verb opheilo was sometimes used to describe "the debt" itself. Figuratively, opheilo describes a sense of indebtedness to someone for something. Opheilo in most of the NT uses conveys the sense of necessity, duty or to be under obligation (obligation = moral requirement which conveys the binding force of civility, kindness or gratitude, when the performance of a duty cannot be enforced by law). The idea is that one is held or bound by duty, moral obligation or necessity to do something. Vincent on like gold or silver or stone - These words must have impressed his hearers profoundly, as they looked at the multitude of statues of divinities which surrounded them. Like (3664)(homoios from homos = one and the same) means like when referring to objects and of the same status when referring to individuals. This adjective is also used of possessions shared in common. Zodhiates on homoios - It denotes a correspondence in feature, property or nature, while ísos (2470), equal, denotes a correspondence in measure, capacity or position. In biblical Gr. it means of the same kind, like, e.g., the two commandments which form the sum of the Law, as on a par with each other (Matt. 22:38, 39; Mark 12:31). It denotes the rest that are of the same kind in Gal. 5:21 after a list of the works of the flesh. (I) Generally, similarity in external form and appearance (John 9:9; Rev. 1:13, 15; 2:18; 4:3, 6, 7; 9:7, 10, 19; 11:1; 13:2, 11; 14:14; 16:13; 21:11, 18); in kind or nature (Acts 17:29; Gal. 5:21); in conduct, character (Matt. 11:16; 13:52; Luke 7:31, 32; 12:36); in conditions, circumstances (Matt. 13:31, 33, 44, 45, 47; 20:1; Luke 6:47-49; 13:18, 19, 21; 1 John 3:2; Rev. 18:18) (II) Just like, equal, the same with, in kind or nature (Jude 1:7). In conduct, character, once followed by the gen. (John 8:55); in authority, dignity, power (Matt. 22:39; Mark 12:31; Rev. 13:4). (BORROW The Complete Word Study Dictionary: New Testament) Gilbrant - The prominent use of homoios in the New Testament is to introduce parables and to explain imagery in prophetic passages. This adjective is used by the Lord to introduce the parables of the kingdom in Matthew 13. The kingdom of heaven is “like to a grain of mustard seed” (verse 31), “like unto leaven” (verse 33), “like unto treasure” (verse 44), “like unto a merchantman” (verse 45), “like unto a net” (verse 47), and “like unto a man that is a householder” (verse 52).John used homoios 22 times in the Book of Revelation to describe prophetic images. When John saw a vision of Christ, he described Him as “one like unto the Son of man” (Revelation 1:13) with “feet like unto fine brass, as if they burned in a furnace” (Revelation 1:15). The prophetic hope of believers is that when Christ appears “we shall be like him” (1 John 3:2). (Complete Biblical Library Greek-English Dictionary) Homoios - 46x in 41x - like(43), one like(2), same(1). Matt. 11:16; Matt. 13:31; Matt. 13:33; Matt. 13:44; Matt. 13:45; Matt. 13:47; Matt. 13:52; Matt. 20:1; Matt. 22:39; Lk. 6:47; Lk. 6:48; Lk. 6:49; Lk. 7:31; Lk. 7:32; Lk. 12:36; Lk. 13:18; Lk. 13:19; Lk. 13:21; Jn. 8:55; Jn. 9:9; Acts 17:29; Gal. 5:21; 1 Jn. 3:2; Jude 1:7; Rev. 1:13; Rev. 1:15; Rev. 2:18; Rev. 4:3; Rev. 4:6; Rev. 4:7; Rev. 9:7; Rev. 9:10; Rev. 9:19; Rev. 11:1; Rev. 13:2; Rev. 13:4; Rev. 13:11; Rev. 14:14; Rev. 18:18; Rev. 21:11; Rev. 21:18 Homoios in the Septuagint - Gen. 2:20 (helper "suitable" - homoios); Ex. 15:11 (“Who is like You among the gods, O LORD?"); Lev. 11:14; Lev. 11:15; Lev. 11:16; Lev. 11:19; Lev. 11:22; Deut. 14:13; Deut. 14:14; Deut. 14:17; Deut. 14:18; Deut. 33:29; Jdg. 8:18; 1 Sam. 10:24; 2 Sam. 9:8; 1 Ki. 3:12; 1 Ki. 3:13; 2 Ki. 3:7; 2 Ki. 18:5; 2 Ki. 23:25; 1 Chr. 17:20; 2 Chr. 1:12; 2 Chr. 6:14; 2 Chr. 35:18; 2 Chr. 35:19; Neh. 13:26; Job 35:8; Job 37:23; Job 41:33; Ps. 35:10 (“LORD, who is like You,); Ps. 50:21; Ps. 71:19 (“LORD, who is like You,); Ps. 86:8; Ps. 89:8; Ps. 115:8; Ps. 135:18; Prov. 19:12; Prov. 26:4; Prov. 26:8; Prov. 27:19; Song. 2:9; 7:1; Isa. 13:4; Isa. 14:14; Isa. 23:2; Isa. 62:6; Lam. 1:21; Ezek. 5:9; Ezek. 16:32; Ezek. 31:8; Dan. 1:19; Dan. 3:25; Dan. 4:10; Dan. 7:5; Joel 2:2 An image formed by the art and thought of man - "An image made by human skill and imagination." (NET) Graven work of art or external craft, and of thought or device or internal conception of man. Psalm 115:7-8 (Context Ps 115:3-6) elaborates on the danger of making idols (of anything...money, power, possessions, prestige, etc)! They have hands, but they cannot feel; They have feet, but they cannot walk; They cannot make a sound with their throat. 8 Those who make them will become like them, Everyone who trusts in them. THOUGHT - Is it any surprise that the Spirit gives God's children the repeated warnings in the NT 1 Cor 10:14 = "Therefore, my beloved, flee [pheugo - escape in the present imperative = make it your lifestyle to flee!] from idolatry., 1 Jn 5:21 in last words of his letter = "Little children, guard [phulasso in the aorist imperative = JUST DO IT!!!] yourselves from idols." (See discussion of the Need for the Holy Spirit to obey these vital NT commands or "How to Keep All 1642 Commandments in the New Testament!") As Jack Andrews says "No sculptor can craft Him, no artist can draw Him, no builder can reproduce Him, no museum can unveil Him, no mind can conceive Him, no eye has seen Him." Image formed (5480)(charagma from charasso = to engrave, carve) refers to a mark or stamp, made by engraving, etching, imprinting, branding and is used 7x in Revelation for the "mark" of the Beast or the Antichrist, a mark which indelibly damns men to eternal hellfire! How intriguing that the same word is used here by Paul of the thing formed (an engraving, sculptured work, likeness, handiwork) referring to the idols in Athens, the worship of which will likewise end in eternal punishment. Are you worshiping idols of men's making or are you worshiping the only true and living God through faith in His Son? Your eternal destiny depends on your answer! Gilbrant - In the broadest sense the Greek word charagma refers to a stamp, an impression, an engraving, a mark, or a symbol. In this usage it occurs as a noun form of the Greek verb charassō which means “to cut to a point or to sharpen” (Martin, “Mark,” Colin Brown, 2:573). In the days of the ancient Greek world charagma originally denoted the bite of a snake (ED: WOW WHAT A PICTURE OF WHAT IDOLS DO TO THE LIFE OF A MAN'S SPIRIT!), but as its use developed historically it came to mean an inscription (i.e., on wood, stone, brass, casting dies, minting coins), a writing of any nature, or a stamp of personal identity (e.g., a brand to mark camels). Eventually it denoted an official seal of attestation, validity, and authority (ibid., 2:574; Wilckens, “charagnia,” Kittel, 9:416). (Complete Biblical Library Greek-English Dictionary) Charagma - 8x - image formed(1), mark(7) - Acts 17:29; Rev. 13:16; Rev. 13:17; Rev. 14:9; Rev. 14:11; Rev. 16:2; Rev. 19:20; Rev. 20:4 Art (5078)(techne from tikto = to bring forth) refers to an art, a trade, craft, skill, occupation, some an activity involving specialized training and skill. Gilbrant says "It is derived from tektōn, a “craftsman in wood, stone, or metal.” Techne - 3x - art(1), craft(1), trade(1). Acts 17:29; Acts 18:3; Rev. 18:22 Techne in the Septuagint - Ex. 28:11; Exod. 30:25; 1 Ki. 7:14; 1 Chr. 28:21; Dan. 1:17 Thought (1761)(enthumesis from en = in + thumos = strong feeling, passion, mind, thought) means an inward reasoning or deliberation and conveys the idea of pondering or thinking out. Our English word “reflection” is an accurate translation. Westcott notes that the word refers to the action of the affections and is related to the will, which is intriguing as in the present context it reflects of the will of man to create an object to worship rather than worship the true and living God! Used 4x in the NT - Matt. 9:4; Matt. 12:25; Acts 17:29; Heb. 4:12. Related Cross References Isa 40:18-20 To whom then will you liken God? Or what likeness will you compare with Him? 19 As for the idol, a craftsman casts it, A goldsmith plates it with gold, And a silversmith fashions chains of silver. 20 He who is too impoverished for such an offering Selects a tree that does not rot; He seeks out for himself a skillful craftsman To prepare an idol that will not totter. Isa 44:10-17 Who has fashioned a god or cast an idol to no profit? 11Behold, all his companions will be put to shame, for the craftsmen themselves are mere men. Let them all assemble themselves, let them stand up, let them tremble, let them together be put to shame. 12The man shapes iron into a cutting tool and does his work over the coals, fashioning it with hammers and working it with his strong arm. He also gets hungry and his strength fails; he drinks no water and becomes weary. 13Another shapes wood, he extends a measuring line; he outlines it with red chalk. He works it with planes and outlines it with a compass, and makes it like the form of a man, like the beauty of man, so that it may sit in a house. 14Surely he cuts cedars for himself, and takes a cypress or an oak and raises it for himself among the trees of the forest. He plants a fir, and the rain makes it grow. 15Then it becomes something for a man to burn, so he takes one of them and warms himself; he also makes a fire to bake bread. He also makes a god and worships it; he makes it a graven image and falls down before it. 16Half of it he burns in the fire; over this half he eats meat as he roasts a roast and is satisfied. He also warms himself and says, “Aha! I am warm, I have seen the fire.” 17But the rest of it he makes into a god, his graven image. He falls down before it and worships; he also prays to it and says, “Deliver me, for you are my god.” Gilbrant - Since human beings are the "offspring" of God (in the sense of being created in the image and after the likeness of God), mankind would be totally unreasonable to think of the Godhead (the divine Trinity) as gold, or silver, or stone, an engraved work of the art and meditations or thoughts of a human being. This is one of the strong points of Old Testament teaching. In Deuteronomy 4:15-19 Moses reminded Israel that they saw a genuine manifestation of God's presence at Sinai. But they saw no physical form of any kind. What they saw was glory. (See also Exodus 33:18, 22.) Moses gave this as a reason for not making or worshiping idols. The infinite God does not have the kind of form of which you can make an image. Therefore, when men try to make or fashion images, they are getting further away from what God is really like. When they worship these man-made images they are thus worshiping something other than God. Psalm 115:4-8 points out the foolishness of idols made with human hands. Idols that cannot see, speak, or hear call attention to the stupidity of those who make them (see also Psalm 135:15-18). Isaiah 40:18-22 also uses irony to contrast the goldplated gods that need silver chains to keep them from falling over with the true God who founded the earth and who sits above the sphere of the earth (see also Isaiah 41:24; 44:9-17). The words "ought not" also imply guilt. The heathen are wrong to make idols. Their false worship is sin. It is rebellion against the God who made them. Paul said they should have known better. (Ibid) Gotquestions on the aseity of God... The aseity of God is His attribute of independent self-existence. God is the uncaused Cause, the uncreated Creator. He is the source of all things, the One who originated everything and who sustains everything that exists. The aseity of God means that He is the One in whom all other things find their source, existence, and continuance. He is the ever-present Power that sustains all life. There is no other source of life and none other like Him: “For I am God, and there is no other; I am God, and there is none like Me” (Isaiah 46:9). The aseity of God is expressed in Exodus 3:14. When Moses asked the Lord about His name, God replied, “I AM WHO I AM.” God is the eternally self-existent Being who always was and always will be. The aseity of God is related to His complete independence. God has no need. He is complete in and of Himself and always has been. God did not create man because He was lonely or because He needed to create. He is and always has been complete and self-sufficient in and of Himself. (See full discussion) Multiple audios R C Sproul Steven Lawson 2 discusses the Aseity of God - good lecture; Steven Lawson 1 Reformation Study Notes - The Self-Existence of God Children sometimes ask, “Who made God?” The clearest answer is that God never needed to be made, because He was always there. He exists in a different way from us: we exist in a derived, finite, and fragile way, but our Creator exists as eternal, self-sustaining, and necessary. His existence is necessary in the sense that there is no possibility in Him of ceasing to exist. God’s self-existence is a basic truth. In his presentation of the “unknown God” to the Athenians, Paul explained that the Creator of the world is not “served by human hands, as though he needed anything, since he himself gives to all mankind life and breath and everything” (Acts 17:25). The Creator has life in Himself and draws His unending energy from Himself, needing nothing. The independent self-existence of God is a truth stated clearly in the Bible (Ps. 90:1–4; 102:25–27; Is. 40:28–31; John 5:26; Rev. 4:10). In theology, many errors result from supposing that the conditions and limits of our own finite existence apply to God. In the life of faith we can too easily impoverish ourselves by embracing an idea of God that is limited and small. The doctrine of His self-existence is a bulwark and defense against such mistakes. The principle that God exists from Himself alone distinguishes Him from every creature and is a foundation of our thinking about Him. Knowing that God’s existence is independent protects our understanding of His greatness, and so has clear practical value for our spiritual health. Norman Geisler - ACTS 17:28–29—Does this verse support the idea that the heavenly Father and a heavenly mother gave birth to spirit-children in the “preexistence”? MISINTERPRETATION: This verse refers to believers as God’s “offspring,” which, according to Mormons, means we were born as spirit children prior to being born physically on earth. “Man, as a spirit, was begotten and born of heavenly parents, and reared to maturity in the eternal mansion of the Father, prior to coming upon the earth in a temporal [physical] body” (Gospel Principles, 1979, 9). CORRECTING THE MISINTERPRETATION: In this context Paul was preaching to some men in Athens who didn’t even believe in God. Drawing on glimpses of truth in their writings, Paul affirmed that we are all “offspring of God” in the sense that we were all created by him. Paul earlier affirmed that God “made from one, every nation of mankind to live on all the face of the earth, having determined their appointed times, and the boundaries of their habitation” (Acts 17:26 NASB). Paul may have been thinking of Malachi 2:10: “Do we not all have one father? Has not one God created us?” (Mal. 2:10 NASB). It is important to understand that humankind did not preexist as a spirit being prior to physical birth on earth. Genesis 2:7 tells us, “Then the LORD God formed man of dust from the ground, and breathed into his nostrils the breath of life; and man became a living being” (NASB). Notice that no preexisting spirit entered a physical tabernacle of flesh. Rather, God created the physical being, and then “breathed into his nostrils the breath of life,” and the man became a living being at that point. It appears that at that moment God created both man’s material and immaterial aspects. Since then, human beings—in both their material and immaterial aspects—are born into the world through the natural union of their parents (cf. Gen. 5:3). (When Cultists Ask) Acts 17:30 Therefore having overlooked the times of ignorance, God is now declaring to men that all people everywhere should repent NET Acts 17:30 Therefore, although God has overlooked such times of ignorance, he now commands all people everywhere to repent, (Act 17:30 NET) the times Acts 14:16; Psalms 50:21; Romans 1:28; 3:23,25 but Acts 3:19; 11:18; 20:21; 26:17-20; Matthew 3:2; 4:17; Mark 6:12; Luke 13:5; 15:10; Luke 24:47; Romans 2:4; 2Corinthians 7:10; Ephesians 4:17-32; 5:6-8; Titus 2:11,12; 1Peter 1:14,15; 4:3 Acts 17:30 Repent! The Forgotten Doctrine of Salvation - Sermon by Ray Pritchard Acts 17 Resources - Multiple Sermons and Commentaries Acts 17:30-31 Getting to Know the Unknown God, Part 3 - John MacArthur GOD'S COMMAND TO REPENT Therefore - Always take note of this strategic term of conclusion and ask at least one question "What is the writer concluding?" Paul like a good preacher proceeds to make an appeal, calling for repentance (Acts 17:30) because of the certainty of judgment (Acts 17:31). David
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Robertson adds that hupereido is an "old verb to see beyond, not to see, to overlook, not “to wink at” of the Authorized Version with the notion of condoning. Here only in the NT. It occurs in the Lxx in the sense of overlooking or neglecting (Ps 55:1-note). But it has here only a negative force. God has all the time objected to the polytheism of the heathen, and now he has made it plain. Used only once in the NT but 42x in the Septuagint - Gen. 42:21; Lev. 20:4; Lev. 26:37; Lev. 26:40; Lev. 26:43; Lev. 26:44; Num. 5:12; Num. 22:30; Num. 31:16; Deut. 3:26; Deut. 21:16; Deut. 22:1; Deut. 22:3; Deut. 22:4; Jos. 1:5; Est. 4:17; Job 6:14; Job 31:19; Ps. 10:1; Ps. 55:1; Ps. 78:59; Ps. 78:62; Isa. 58:7; Ezek. 7:19; Nah. 3:11; Zech. 1:12 Reformation Study Bible on times of ignorance - That is, God took into consideration the limitations of their knowledge about God, but now Paul has revealed the truth about the living God. With all people, they are called upon to repent of their sins. The times of ignorance - The times (chronos - gives us chronology, an arrangement of events in time) before full knowledge of God came in Jesus Christ. Paul uses the very word for their ignorance (agnoountes) employed in Acts 17:23-note “For while I was passing through and examining the objects of your worship, I also found an altar with this inscription, ‘TO AN UNKNOWN GOD.’ Therefore what you worship in ignorance, this I proclaim to you. And here are two related uses of the word ignorance Ephesians 4:18-note being darkened in their understanding, excluded from the life of God because of the ignorance that is in them, because of the hardness of their heart; 1 Peter 1:14-note As obedient children, do not be conformed to the former lusts which were yours in your ignorance, Though people are under His wrath (Ro 1:18-note) and are without excuse because of natural revelation (Ro 1:19, 20-see notes Ro 1:19; 20), God “in His forbearance (anoche = holding back, delay - Ro 2:4-note) left the sins committed beforehand unpunished” (Ro 3:25-note). This parallels Acts 14:16, All through time the Gentiles were responsible for the general revelation given to them; now with the worldwide proclamation of the gospel, the Gentiles (WHO HEAR IT) are also responsible to special revelation. That response is to obey God’s command to repent of their sins and believe in the Lord Jesus Christ. Even the Gentiles who do not hear the Gospel are still under God's wrath. Ignorance (52)(agnoia from the a = not + noéō = to perceive, understand) means literally "not knowing" and so to not have information about— want of knowledge, ignorance. But ignorance is not "bliss" for it leads to rejection and rebellion against one's Creator! Furthermore ignorance is not innocence, for in Eph 4:18 (above) Paul parallels their ignorance with their hardness of heart. They are culpable and guilty of "high treason" against the Most High God and cannot say I did not know, "because that which is known about God is evident within them; for (term of explanation) God made it evident to them. For (term of explanation - explaining how general revelation is available to ALL men, even those in the darkest jungles) since the creation of the world His invisible attributes, His eternal power and divine nature, have been clearly seen, being understood through what has been made, so that they are without excuse." (Ro 1:19-20-note) Related Resources: What happens to those who have never heard about Jesus? Can a person be saved through general revelation? How were people saved before Jesus died for our sins? What happens to babies and young children when they die? Do mentally ill people go to heaven? God is now declaring to men that all people everywhere should repent - The NET has "He now commands all people everywhere to repent." Now (nun) in this context designates a point of time not past or future but at the present time, the momentary present! NOW NOT LATER, BECAUSE LATER MAY BE TOO LATE! God always punishes sinners but sometimes His judgment is delayed so that men will have time to repent. Thus every breath taken by an unsaved man is a sign of God's kindness (goodness - Ro 2:4+), meant to lead him step by step to repentance and faith. If you are reading this note and are skeptical and/or have never repented and believed in the Lord Jesus Christ for your eternal salvation, then "behold, now is "THE ACCEPTABLE TIME," behold, now is "THE DAY OF SALVATION." (2 Cor 6:2) “Believe (aorist imperative = command which conveys a sense of urgency. Do this now! Do not delay!) in the Lord Jesus (THAT'S THE CONDITION), and (THIS IS THE PROMISE) you will be saved, you and your household.” (Acts 16:31+) Is...declaring (commanding, directing, ordering, prescribing) (3853)(paraggello from para = beside, alongside, near by, at the side of + aggelos = messenger, angello/aggello = to announce) means to hand on or pass on an announcement from one to another who is at one's side, such as to what must be done, usually with the idea of a command or charge. Paraggello often was used in the context of a military command and demanded that the subordinate obey the order from the superior (cf "solemnly charge" in 2Ti 4:1-note) and required unhesitating and unqualified obedience. (cp Lk 5:14-note, Lk 8:29-note, Lk 9:21KJV-note, Acts 1:4+ [Jesus "commanded them"], Acts 4:18+; Acts 5:28KJV+; Acts 15:5KJV+; 1Th 4:11). It is like a mandate (an authoritative command) or a call to obedience from one in authority. In other words Paul is issuing this appeal not has a suggestion but in essence as a command for his cultured listeners to repent, to have a thorough change of mind that produces a change in behavior. Note that is...declaring is present tense indicating that God is continually issuing this command. Notice also that one of the ways this verb is translated is "prescribe" so it is as if the Great Physician is giving His "prescription" which alone can bring about a complete cure of the "sin virus", the deadly "virus" (I am subspecialized in infectious disease which helps you understand why I use this picture) which has "infected" every human being ever born (Ro 5:12+), with one exception, Jesus Christ (cf 2 Cor 5:21+, Hebrews 4:15+). In short, the Almighty God is issuing a command through one of His chief generals, the apostle Paul, calling for all people everywhere to repent. God was asking all mankind to turn to Him and turn away from gods which are no gods. Paul describes this very act of repentance among the pagan idolaters in Thessalonica writing... For they themselves (those in Macedonia and Achaia) report about us what kind of a reception we (Paul, Silvanus, Timothy) had with you, and how you turned to God from idols to serve a living and true God, (1 Th 1:9+) John Polhill writes that "Only one course was open—repentance, a complete turnabout from their false worship and a turning to God. The concept of repentance must have sounded strange to the Athenians. Even stranger was Paul’s warning of God’s coming day of judgment (Acts 17:31). Strangest of all was his reference to the resurrection of Christ. Paul’s train of thought was clear enough. God is the one true God and should be acknowledged by his creatures. All people must ultimately stand before God and give an account for their relationship to him. God appointed “the man” who would carry out this judgment. (The “man” was Christ, “the Son of Man,” in his role as judge; cf. Da 7:13f.) God clearly demonstrated this truth by the miracle of raising him from the dead. Just as Peter had pointed to the resurrection as proof to the Jews that Jesus is Messiah, so to the Gentiles Paul pointed to the resurrection as proof that he is the coming judge of all humanity. Paul had reached the climax of his testimony and made his appeal. He may have had more to say, but he had said enough to convict at least one Areopagite (Acts 17:34). In any event, with the mention of resurrection the jeering started, and Paul’s speech ended (Acts 17:32). (NAC) Henry Morris on all men - Now that God has revealed Himself, not only in creation but also in His human incarnation in the Lord Jesus, He is no longer dealing mainly with just one nation. The gospel of salvation is for all men, and all must "repent" (that is, "change their minds") concerning the true God and their responsibility before Him. (Defender's Study Bible) Everywhere - No exceptions - everyone, anywhere! Couple this with "now" and you can sense the urgency in Paul's message! All is changed now that Christ has come with the full knowledge of God. Vance Havner - An Appointment with God (Acts 17:30, 31) God has appointed a day. He has ordained a Judge (John 5:22, 24) He has commanded repentance (Mt 3:2. 4:17, Acts 3:19) Repent (present tense - calls for a lifestyle of repentance)(3340)(metanoeo from meta = with, among + noeo = to think, exercise the mind <> from nous = mind; cf metanoia) means to have another mind. Friberg says it literally means to "perceive afterward, with the implication of being too late to avoid consequences." (Analytical Lexicon). Metanoeo means to change one's mind (one's heart) in respect to sin, God, and self. To turn to God and from sin (Luke 15:7,10+ = "one sinner who repents", cf illustration of repentance = 1 Th 1:9-note). While repentance involves an intellectual decision, it is more than that because the intellectual decision must produce a change in one's behavior. Repentance is aptly depicted by the military command "About, face!" The repentant person in effect turns around 180 degrees and goes the other direction. And keep in mind that the spiritual dynamics of true repentance are enabled by the Holy Spirit (cf Acts 5:31+, Acts 11:18+, 2 Ti 2:25+). In other words repentance is a work of grace and not merely a human effort, although it does require the repentant individual to make a volitional choice. Repentance then involves the mysterious interaction of God's sovereignty and man's responsibility. Further, this change of mind may, especially in the case of Christians who have fallen into sin, be preceded by sorrow (2 Cor 7:8, 9, 10, 11); but sorrow for sin, though it may cause repentance, is not repentance. Darrell Bock writes "the point is that repentance involves a reorientation of perspective, a fresh point of view. When dealing with God's plan, it means to see that plan in a new way and to orient oneself to it. Luke demonstrates the fruit of repentance expresses itself concretely (Lk 3:10-14+). Repentance expresses itself in life, especially in how one treats others." (Gulp!) There can be no genuine conversion without genuine repentance. "This word (repent) was the message of the Baptist, of Jesus, of Peter, of Paul, this radical change of attitude and life." (Robertson) God uses at least four factors to prompt repentance = (1) The knowledge of God's Truth should prompt repentance (Mt 11:21-24 - where Chorazin, et al refused to repent at the Truth; cp Lk 16:30-31 which also illustrates the sufficiency of the Truth to prompt repentance.) Note the deadly deception - one can have Truth (as well as #2 sorrow) without true repentance! Beware! (2) Sorrow for sin can lead to repentance (2Cor 7:9-10), but the sorrow per se should NOT be confused with true repentance. E.g., Judas felt sorrow for betraying Jesus but did not repent. (3) God's kindness prompts (leads to) repentance (Ro 2:4). (4) Fear of final judgment (as discussed here in Acts 17:30-31) can motivate one to true repentance. Indeed, realization that there is no other way of escape but through Jesus, should cause any "rational" person to repent. Repentance is not an act separate from faith, but saving faith includes and implies the true change of mind which is called repentance. As noted in the use of the present imperative (see uses below), to repent is not just an event at the time of conversion, but represents an ongoing lifestyle -- we sin daily, and sometimes we get caught in a "rut" (habit) of sin, and so we are daily in desperate need of God's gracious gift of repentance. In the parable of the two sons, our Lord Jesus Christ gives a beautiful illustration of what true repentance looks like (Read Mt 21:28-31 = notice second son changed his mind and his behavior!). As Albert Barnes wisely said "False repentance dreads the consequences of sin; true repentance dreads sin itself." Zodhiates writing on the verb metamelomai (used in 2Cor 7:8) notes that it is "Contrasted with metanoeo (3340), to repent, (because) it expresses the mere desire that what is done may be undone, accompanied with regrets or even remorse, but with no effective change of heart. Metaméleia (which does not occur in the NT) is an ineffective repentance for which the forgiveness of sins is not promised (as it is for metanoia [3341], repentance, see Mark 1:4; Luke 3:3; Acts 2:38). Metamélomai, on the part of man, means little or nothing more than a selfish dread of the consequence of what one has done, whereas metanoeo means regret and forsaking the evil by a change of heart brought about by God’s Spirit. On the part of God in Heb. 7:21, metamélomai means His plan of salvation for man can have no improvement; He made no mistake. (BORROW The Complete Word Study Dictionary: New Testament) In Acts 26:20 we see the role of repentance which is integral to genuine salvation = "repent and turn to God, performing deeds appropriate to repentance." Clearly repentance is not optional to salvation, but is integral to it for Jesus made it clear that "unless you repent, you will all likewise perish." (Luke 13:3, 5) It is important to remember that true repentance is a glorious gift of God - read Acts 5:31, 11:18, Ro 2:4-note, 2Ti 2:25-note. See discussion of similar word - epistrepho (often used of "returning to God" = Lk 1:16-17, Acts 9:35, 11:21, 14:15, 15:19, 26:18, 20, 2Cor 3:16, 1Thes 1:9-note, 1Pe 2:25-note) See Multiple Dictionary Articles - Repentance Repent (Webster) - (1) to feel sorry, self-reproachful, or contrite for past conduct; regret or be conscience-stricken about a past action, attitude, (2) (This is the more Biblically sound definition) to feel such sorrow for sin or fault as to be disposed to change one's life for the better. It is notable (and probably no coincidence) that the most "concentrated" use of metanoeo (10/34x) is found in the Letters to the Seven Churches of Asia Minor in Revelation 2-3 (which is intriguing since John the human author of The Revelation, is the only Gospel that does not use metanoeo). This begs the question - Does the modern church need to be reminded of its continual need to repent? I recall years ago hearing that the new believers behind the (then) "Iron Curtain" called themselves "Repenters" rather than believers! How wonderful would it be to be part of a local body of Christ full of habitual repenters! Kenneth
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Robertson - This Paul knew to be a fact because he himself had seen the Risen Christ (Acts 9:3-16). Paul has here come to the heart of his message and could now throw light on their misapprehension about “Jesus and the Resurrection” (Acts 17:18). Here Paul has given the proof of all his claims in the address that seemed new and strange to them. Furnished (3930)(parecho from para = near, beside + echo = hold) basically (literally) means to hold beside, To hold out toward someone, to present, offer. to cause someone to experience something, with the possible implication of a duration - 'to cause to, to cause to experience, to give.' 'let no one give me trouble' or '... cause me trouble' Galatians 6:17. To cause something to happen to someone - 'to cause to happen.' 'why do you cause the woman trouble?' Matthew 26:10; To maintain a state or condition - 'to continue to be, to keep on being.' παρέσχον ἡσυχίαν 'they kept silent' Acts 22:2. (from Louw-Nida) In the present context it means to furnish, and was used regularly by Demosthenes for bringing forward evidence. Zodhiates - Figuratively, meaning to be the cause, source, occasion of something to a person, to make or do, give or bestow, show, occasion in one's behalf, with the acc. and dat. expressed or implied. With kópon <G2873>, trouble, to give one trouble, to vex (Matt. 26:10; Mark 14:6; Luke 11:7; 18:5; Gal. 6:17); ergasía <G2039>, work, to make or bring gain to someone (Acts 16:16); pístis <G4102>, faith, having made available to everyone the capacity to experience saving faith so that all who do not believe are responsible for their unbelief (Acts 17:31); hēsuchía <G2271>, quietness, silence (Acts 22:2; Sept.: Job 34:29); philanthrōpía <G5363>, benevolence (Acts 28:2). In the mid. paréchomai, to do or show for oneself, for one's own part (Luke 7:4, "for whom he should [on His part] do this"; Acts 19:24). With tó díkaion <G1342>, that which is just (Col. 4:1, "bestow on your part that which is just to servants" [a.t.]); seautón <G4572>, thyself (Titus 2:7, "showing thyself a pattern of good works"). (BORROW The Complete Word Study Dictionary: New Testament) Gingrich - 1. act.—a. give up, offer, present Lk 6:29.—b. grant, show Ac 17:31; 22:2; 28:2; 1 Ti 6:17.—c. cause, bring about Mt 26:10; Mk 14:6; Lk 11:7; 18:5; Ac 16:16; Gal 6:17; 1 Ti 1:4.—2. mid. e`auto,n ti p) show oneself to be something Tit 2:7. Grant Lk 7:4; Col 4:1. Get for oneself Ac 19:24. Gilbrant - The classical Greek meaning varies with its usage. Actively the word means “hand over” or “deliver” something to someone. Reflexively the idea is submission or giving oneself up for or to something or someone. In law it means “bring forth” a witness, while in mathematics it denotes the sum total (cf. Liddell-Scott). The Septuagint utilizes parechō to translate the hiphil uses of different Hebrew terms for causing trouble (shāqaṯ, Job 34:29) and causing exhaustion (lā’âh, Isaiah 7:13). It also denotes the divine causation of God in nature (‛āmadh, Psalm 30:7). The New Testament retains the negative connotation of parechō in such passages as Matthew 26:10; Mark 14:6; Luke 11:7; 18:5; and Galatians 6:17 where the term means “to bother” or “trouble” someone. The classical active sense of bringing an offering is found in Luke 7:4, while the reflexive idea of submission is observable in the quietness of the Jews before Paul (Acts 22:2), the generosity of those on Malta (Acts 28:2), and the justice and fairness of masters toward slaves (Colossians 4:1). In Acts 16:16 the money earned by the spectacular soothsaying of the demonized slave girl “brought her masters much gain” (cf. Acts 19:24; 1 Timothy 1:4; 6:17). Hence parechō can be used to express the idea of causing bother or trouble, as well as the sense of simply presenting or demonstrating something to someone. (Complete Biblical Library Greek-English Dictionary) Parecho - 16v - became(1), bother*(3), bothers*(1), bringing(2), cause(1), furnished(1), give rise(1), grant(2), offer(1), show(1), showed(1), supplies(1). Matt. 26:10; Mk. 14:6; Lk. 6:29; Lk. 7:4; Lk. 11:7; Lk. 18:5; Acts 16:16; Acts 17:31; Acts 19:24; Acts 22:2; Acts 28:2; Gal. 6:17; Col. 4:1; 1 Tim. 1:4; 1 Tim. 6:17; Titus 2:7 Proof (4102)(pistis) is the conviction of the truth of anything, but in Scripture usually speaks of belief respecting man's relationship to God and divine things. Here Paul uses "pistis as conviction or ground of confidence (Hebrews 11:1-note) like a note or title-deed, a conviction resting on solid basis of fact." (Robertson) Raising (450)(anistemi from ana = up, again + histemi = stand, to cause to stand) means literally to get up or stand up (Acts 1:15) or to raise up from the dead, bring to life - "God raised Him up again" (Acts 2:24) (Mt. 17:9; Mt. 20:19 Mk 9:9, 10; Mk 8:31; 9:31; 10:34, Lk 9:8, 19; Lk 16:31 Lk 18:33; Jn 20:9; Jn 6:39, 40 Acts 13:34 Acts 17:3, 1 Th 4:14, 16). Anistemi in Acts - Acts 1:15; Acts 2:24; Acts 2:32; Acts 3:22; Acts 3:26; Acts 5:6; Acts 5:17; Acts 5:34; Acts 5:36; Acts 5:37; Acts 6:9; Acts 7:18; Acts 7:37; Acts 8:26; Acts 8:27; Acts 9:6; Acts 9:11; Acts 9:18; Acts 9:34; Acts 9:39; Acts 9:40; Acts 9:41; Acts 10:13; Acts 10:20; Acts 10:23; Acts 10:26; Acts 10:41; Acts 11:7; Acts 11:28; Acts 12:7; Acts 13:16; Acts 13:33; Acts 13:34; Acts 14:10; Acts 14:20; Acts 15:7; Acts 17:3; Acts 17:31; Acts 20:30; Acts 22:10; Acts 22:16; Acts 23:9; Acts 26:16; Acts 26:30 Lumby summarizes - It is worth while to notice how St Paul’s argument advances through its various stages. He speaks first of God as the Creator of the world and of men, and of the ordinances which He has made for man’s abode on earth. Then he argues that all this should inspire men with the thought that as they are more worthy than material things, so God is far exalted above men. This ought to have led them to seek after Him, and even in the darker days those who sought could find Him. But now the days of God’s revelation through nature are at an end. He has spoken through that Son of Man whom the resurrection proved to be the Son of God. Through Him will God judge the world, for which judgment men should prepare themselves by repentance. (Cambridge Bible for Schools and Colleges - Acts of the Apostles). Who Says? Read: Acts 17:16-31 He has appointed a day on which He will judge the world in righteousness by the Man whom He has ordained. —Acts 17:31 I had always admired a well-known television news personality and thought of him as someone with high moral standards. So it surprised me one day when I heard him remark that he doesn’t want anyone telling him what is right and what is wrong. He made it clear that he answers to no one but himself. The idea that we are not accountable to anyone—not even to God—appeals to many people. But it contradicts the deep-down feeling that there are things we ought to do and things we ought not to do. The Bible calls that inner conviction our conscience. In Romans 1:18-20, the apostle Paul stated that the voice of conscience reveals God’s standards in the hearts of those who’ve never even heard the Word of God. And Ecclesiastes 3:11-14 declares that God has placed a sense of eternity in everyone’s heart, a conviction that what we do has everlasting consequences. I am thankful that the Bible tells us about the One to whom we are accountable and that it clearly defines what is right and wrong. But I’m also grateful that God offers forgiveness to us through faith in Christ, so we don’t need to fear His judgment (Acts 17:31). Our conscience is a gift from God, It is a guiding light; And when aligned with God's own Word, It tells us wrong from right. —Sper Only God has the right to say what's wrong. Acts 17:32 Now when they heard of the resurrection of the dead, some began to sneer, but others said, “We shall hear you again concerning this.” some Acts 17:18; 2:13; 13:41; 25:19; 26:8,24,25; Genesis 19:14; 2 Chronicles 30:9-11; 36:16; Luke 22:63; 23:11,36; 1 Corinthians 1:23; 4:10; Hebrews 11:36; 13:13 We will Acts 24:25; Luke 14:18; 2 Cor 6:2; Heb 3:7,8 Acts 17:32-34 Power of the Gospel - Sermon by Ray Pritchard Acts 17 Resources - Multiple Sermons and Commentaries Acts 17:30-31 Getting to Know the Unknown God, Part 3 - John MacArthur REACTIONS TO THE GOSPEL Reception or rejection. Belief or unbelief. Repentance or rebellion. Life or death. There is no middle ground. Jesus was crystal clear when He declared to the Jews "Therefore I said to you that you will die in your sins; for unless you believe that I am He, you will die in your sins." (John 8:24) And when they heard of the resurrection of the dead, some mocked - One group treated Paul's statement of the resurrection of Jesus with derision, scoffing at him, imperfect tense picturing them mocking him, casting one verbal assault after another. At least they were not like those rejecters at Lystra who cast stones to kill him! We must remember that Paul was a man, and one can only imagine how this hurt him. And yet he rested in the truth that his hope was founded on Jesus' blood and righteousness, not men's mocking taunts! And we need to steel ourselves with a similar biblical mindset, for if we share the Gospel enough, we can be sure that some with mock and sneer and deride us for believing such narrow minded foolish fables! As Paul warned young Timothy " Indeed, all who desire to live godly in Christ Jesus will be persecuted." (2 Ti 3:12+). Robertson - The Greeks believed that the souls of men lived on, but they had no conception of resurrection of the body. They had listened with respect till Paul spoke of the actual resurrection of Jesus from the dead as a fact, when they did not care to hear more. Hayford - To the Greeks the idea of the resurrection of the dead was ridiculous, because they believed that death was a release of the soul from the prison of the body. (Spirit Filled Life Study Bible) John Polhill - Epicureans believed in no human existence after death. Stoics believed that only the immaterial spirit survived death. To Greeks the idea of a body surviving death did not make any sense—even a transformed body. (NAC) Resurrection (386)(anastasis from ana = up, again + histemi = to cause to stand) literally means “to stand again" or "to cause to stand again" and most NT uses refer to a physical body rising from the dead or coming back to life after having once died. The resurrection is distinguished from belief in reincarnation, which usually involves a series of rebirths from which the soul may seek release. Resurrection has primary reference to the body. The resurrection is the central, defining doctrine and claim of the gospel for as Paul wrote "if Christ has not been raised, then our preaching is vain, your faith also is vain." (1Cor 15:14) J
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Robertson - In contempt at Paul‘s statement they declined to listen further to “this babbler” (Acts 17:18) who had now lost what he had gained with this group of hearers (probably the light and flippant Epicureans). PROCRASTINATION THE DEADLY DECEPTION! Procrastination is the act of putting off, delaying, or deferring an action until a later time. Procrastination is the act of willfully delaying the doing of something that should be done. Procrastination is the avoidance of doing a task that needs to be accomplished by a certain deadline (ED: In the present context the "deadline" is before one "flatlines!") It is an intentional delay of finishing a task despite knowing it might have negative consequences (ED: In this case not just "negative consequences" but "eternal consequences!"). We might say it was not curiosity (like the Athenian's curiosity for something "new") which kills a person (like curiosity killed the cat), but procrastination which kills a person's hope of eternal life! Beware of falling into the deception of procrastination! (See illustration below) Jack Arnold - These were undoubtedly the Stoics who were sincere in their desire to know more about Christ, but they were also procrastinators. As far as we know, they never heard Paul a second time. These scholars succumbed to the curse of the intellectual. They were guilty of academic detachment. They were remotely interested in Christ but only in an academic sense. Procrastination in receiving Christ can be just as fatal as total rejection of Christ. (Paul and the Philosophers Acts 17:16-34) ILLUSTRATION - There is a story of Satan having a “planning session” in hell. He asks, “How shall we ruin the souls of men?” One demon stands up and says, “I will go and start a great movement. I will tell men that God is dead.” “No, that won’t work,” replied Satan, “We’ve already tried it. There is too much evidence for God in the design of creation. Men know there is a God.” Another demon stood up and said, “I've got a plan! I’ll go tell men the Bible is not true.” Satan said, “We've worked a lot on that and haven't had a great deal of success. There is something about the Bible that is self-authenticating.” A third demon stood up and said, “I will go and tell men there is a God, the Bible is His Word, Jesus is the Son and He did die for them . . . but there is still time. They don't really have to come to repentance and faith in Him just yet. I will tell them to eat, drink and be merry today because they can always repent tomorrow!” Then Satan stood up and said, “Now, you've got something! That will do the job! Procrastination will ruin the souls of many, many men!” (Sermon) R Kent
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Robertson - No sermon is a failure which leads a group of men (andres) to believe (ingressive aorist of pisteuo - word study) in Jesus Christ. Many so-called great or grand sermons reap no such harvest. Dionysius the Areopagite was one of the members of the upper echelons of the Athens Council, whose members all had once held some high office of state and were more than 60 years of age. Tradition (Eusebius) maintains that Dionysius was the first bishop of Athens and that he died the death of a martyr.
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Robertson adds this note on Dionysius - One of the judges of the Court of the Areopagus. That of itself was no small victory. He was one of this college of twelve judges who had helped to make Athens famous. Eusebius says that he became afterwards bishop of the Church at Athens and died a martyr. A woman named Damaris - A woman by name Damaris. Not the wife of Dionysius as some have thought, but an aristocratic woman, not necessarily an educated courtezan as Furneaux holds. And there were “others” (heteroi) with them, a group strong enough to keep the fire burning in Athens. It is common to say that Paul in 1Corinthians 2:1-5 alludes to his failure with philosophy in Athens when he failed to preach Christ crucified and he determined never to make that mistake again. On the other hand Paul determined to stick to the Cross of Christ in spite of the fact that the intellectual pride and superficial culture of Athens had prevented the largest success. As he faced Corinth with its veneer of culture and imitation of philosophy and sudden wealth he would go on with the same Gospel of the Cross (1Cor 1:23), the only Gospel that Paul knew or preached. And it was a great thing to give the world a sermon like that preached in Athens.